I.I13RARY 

or  THK 

UNIVERSITY  OF  CALIFORNIA. 

<ll  KT   OK 


;  -/$. 

Deceived        t 


Class  Mo. 


\ 


GOOD     MORALS 


AND 


GENTLE     MANNERS 


SCHOOLS     AND     FAMILIES. 


ALEX.    M.    GOW,   A.  M. 

II 


VAN  ANTWERP,  BRAGG  &  CO., 


137  WALNUT  STREET, 

CINCINNATI. 


28  BOND  STREET, 
NEW  YORK, 


Entered  according  to  Act  of  Congress,  in  the  year  1873,  by 

WILSON,  HINKLE  &  Co., 
In  the  Office  of  the  Librarian  of  Congress,  at  Washington,  D.  C. 


ECLECTIC  PRESS: 

VAN  ANTWERP,  BRAGG  *  CO. 

CINCINNATI. 


PR 


The  author  01  this  work  believes  that  the  subjects  of  good  morals 
and  gentle  manners  are  unequaled  in  importance  by  any  that  can 
be  imparted  in  the  public  schools,  either  for  intellectual  discipline 
or  practical  utility. 

He  believes  that  the  true  happiness  and  real  usefulness  of  each 
individual,  and  of  every  community,  depend  largely  upon  the  ap- 
plication of  the  principles  of  virtuous  living. 

He  believes  fully  in  the  wisdom  of  the  proverb,  that  we  shall 
"  Train  up  a  child  in  the  tvay  he  should  go ;  and,  -when  he  is  old,  he 
ivill  not  depart  from  it" 

He  believes  that  moral  and  social  training  do  not  result  from 
hearing  little  moral  stories,  or  from  reading  goodish  little  books. 

He  believes  that  training  implies  discipline,  and  that  while  little 
books  and  stories  afford  amusement  and  entertainment,  they  alone 
are  not  sufficient  to  educate  children  in  the  duties  of  morality  and 
politeness. 

He  believes  in  teaching  by  parables,  especially  when  accompanied 
by  such  direct  and  practical  applications  of  truth  as  are  exhibited  in 
the  "  ProverDs"  and  the  "  Sermon  on  the  Mount." 

He  believes  that  moral  lessons,  which  are  taught  in  anticipation 
of  temptation,  are  more  profitable  than  those  which  follow  the  com- 
mission of  crime ;  that  a  boy  just  convicted  of  stealing  is  not  in  the 
best  frame  of  mind  to  receive  his  first  lessons  upon  honesty. 

He  believes  that  moral  instruction  should  be  given  as  regularly, 
systematically,  and  practically  as  instruction  in  any  other  depart- 
ment of  science,  and  that  its  postponement  to  the  latter  part  of  the 
college  course  is  unwise  and  unphilosophical. 

He  believes  that  all  schools  should  be  places  of  true  refinement 
and  elegant  culture,  and  that  when  they  are  not,  they  must  be  nurs- 
eries of  vulgarity.  (iii) 


iv  PREFACE. 

He  believes  that  much  of  the  vandalism  exhibited  in  many  of  the 
higher  institutions  is  due  to  the  lack  of  good  moral  culture  in  the 
lower  ones. 

He  believes  in  Sunday  Schools,  but.  doubts  whether  the  teaching 
of  one  hour,  of  one  day  in  seven,  if  ever  so  valuable,  can  counteract 
the  evil  influences  of  the  remaining  six  days  of  the  week. 

He  believes,  religiously,  in  the  fundamental  principles  of  our 
American  system  of  government,  as  the  best  adapted  to  the  Ameri- 
can people,  and  that  the  permanence  of  this  system  depends  upon 
the  intelligence  and  virtue  of  the  citizens. 

He  believes  that,  '''•Righteousness  exalt  eth  a  nation;  but  sin  is  a  re- 
proach to  any  people;  and  that  a  nation's  sins  are  but  the  aggregate 
reproaches  of  the  individuals  who  compose  it. 

He  believes  that  the  principles  of  our  government  must  be  taught 
constantly  and  thoroughly  to  promote  true  patriotism. 

He  believes  that  the  self-control  necessary  for  the  good  citizen 
must  be  based  upon  the  principles  and  practice  of  a  good  school,- 
for  a  school  is  but  a  state  in  miniature. 

He  believes  that  the  gentleman  and  lady  must  be  distinguished 
by  good  manners,  and  that  good  manners  are  the  outgrowth  of 
good  morals. 

He  believes  that  educators  generally  appreciate  the  necessity  of 
regular  instruction  in  morals  and  manners  as  an  important  auxiliary 
in  the  government  and  discipline  of  the  schools;  but  he  is  not  aware 
of  any  systematic  text  book  on  moral  and  social  law  which  is 
adapted  to  the  use  of  grammar  and  intermediate  schools,  and  of 
families.  Therefore  he  has  prepared  this  manual.  If  it  meet  with 
the  acceptance  which  the  importance  of  the  subject  demands,  he 
will  feel  that  he  has  not  written  in  vain. 

EVANSVILLE,  IND.,  1873. 


TABLE     OF    CONTENTS. 


PART   I  — MORAL   LAW. 

CHAP.  I.— Good  Society          ------..7 

CHAP.  II.— Habits IO 

CHAP.  III.— Law          .... 


CHAP.  IV.— The  Moral  Law 


i7 

------  2O 

CHAP.  V.— Duties  to  God,  from  the  Scriptures       -            -            -            .            -  24 

CHAP.  VI.— Duties  to  Man,  from  the  Scriptures           -            -            -           -  28 

CHAP.  VII.— Homicide 33 

CHAP.  VIII.— Hatred 37 

CHAP.  IX.— Courage 45 

CHAP.  X.— Chastity 49 

CHAP.  XL— Veracity                            -            -                                    .            .           -  54 

CHAP.  XII.— Veracity  (Continued) S9 

CHAP.  XIII.— Evidence 62 

CHAP.  XIV.— Temperance 73 

CHAP.  XV.— Right  of  Property       ....                                      .  ^3 

CHAP.  XVL— Right  of  Property  (Continued)              ....  84 

CHAP.  XVII.— Right  of  Property  (Continued)      -            -           -            -            -  90 

CHAP.  XVIII.— Covetousness 95 

CHAP.  XIX.— Filial  Obedience 100 

JI I AP.  XX.— Business JO; 

CHAP.  XXI -Fidelity                                                  ,„ 

CHAP.  XXII.— Amusements 119 

CHAP.  XXIII.-The  Poor       -            -            - .y£ 

CHAP.  XXIV.— Humanity J33 

CHAP.  XXV.-Wisdom ,39 


Vi  TABLE  OF  CONTEXTS. 


PART   II— MUNICIPAL  LAW. 

CHAP.  XXVI.-Patriotism M, 

CHAP.  XXVII.— Duties  of  Citizenship  ..... 

CHAP.  XXVIII.— Duties  of  Citizenship  (Continued)       -  -  -  -  155 

CHAP.  XXIX.— Education ,59 

CHAP.  XXX.— The  Law  of  the  School 167 

PART   III— SOCIAL   LAW,   OR   POLITENESS. 

CHAP.  XXXI.— Cleanliness ,7- 

CIIAP.  XXXII.— Dress 

CHAP.  XXXIII.— Dress  (Continued) i-7 

CHAP.  XXXI V.-The  Educated  Countenance  .... 

CHAP   XXXV. -The  Cultivated  Voice ,9S 

CHAP.  XXXVI.-Conversation 201 

C II AP.  XXXVII.—  Behavior  on  the  Street  -  207 

CHAP.  XXXVIII.-Behavior  in  Church  -  211 

CHAP.  XXXIX.— Behavior  in  the  Concert  or  Lecture  Room 

CHAP.  XL.— Gallantry 

CHAP.  XLI. -Hints  for  Visiting       -  -  ... 

CHAP.  XLII.-Behavior  at  the  Table 

CHAP   XLIII.— Behavior  in  Traveling         ......  2;>S 

CHAP.  XLIV.— Miscellaneous  Suggestions  ....  2^ 

INDEX 247 


ORAL  LAW. 


CHAPTER  I. 
"He  that  walketh  -with  wise  men,  shall  be  wise? 


GOOD  SOCIETY. 

*4  What  must  I  do  to  secure  a  place  in  good  society  ?''  is 
a  question  that  often  perplexes  the  minds  of  the  young  as 
they  begin  to  mingle  with  the  world.  The  answer  depends 
upon  what  is  meant  by  the  term.  People  differ  as  to  what 
constitutes  good  society,  and  therefore  a  variety  of  defini- 
tions of  it  may  be  given,  depending  upon  the  diversity  of 
their  views.  One  supposes  good  society  to  be  an  associa- 
tion of  those  who  are  rich  and  able  to  afford  the  luxuries 
of  good  living  and  elegant  houses ;  of  fashion  and  fine 
dress.  Another  thinks  it  consists  of  those  who  trace  their 
family  name  and  history  back  through  generations  of  hon- 
ored ancestors.  Another  imagines  that  official  position  or 
prosperous  business  gives  a  sure  title  to  good  society. 

The  Society  Of  the  Good. — While  wealth,  good  family 
connections,  office  honorably  obtained,  and  flourishing  bus- 
iness are  very  desirable,  yet  any  of  these  alone,  or  all  com- 
bined, do  not  make  their  possessors  fit  to  enter  such  society 
and  enjoy  its  benefits,  without  having  some  other  and  better 

What  is  the  subject  of  this  chapter  ?  Repeat  the  text.  What  question  commences 
the  chanter  ?  Why  do  people  differ  in  their  ideas  of  good  society  ?  What  is  a  true 
definition  ?  ( 7 )  ~ 


8  MORAL  LAW. 

qualifications.     The  definition  we  shall  give  of  good  society 
is  the  SOCIETY  OF  THE  GOOD. 

People  are  like  birds :  they  go  in  flocks,  each  kind  by 
itself.  Those  of  similar  feelings,  tastes,  and  habits  associate 
together.  The  good  prefer  to  mingle  with  the  good,  and 
the  bad  are  generally  found  with  each  other.  There  is 
truth  in  the  old  proverb,  "  Tell  me  the  company  you  keep, 
Qnd  I  '11  tell  you  what  you  are." 

The  Good.— But  who  are  "the  Good?"  The  answer 
is :  "  They  who  are  educated  to  know,  and  trained  to  prac- 
tice, the  rules  of  good  morals  and  gentle  manners."  Neither 
high  birth,  nor  station,  nor  wealth,  nor  fashion,  nor  even  intel- 
ligence alone  can  make  the  gentleman  or  lady.  These  proud 
titles  properly  ^belong  to  those  who  are  "first  pure,  then 
peaceable,  gentle,  and  easy  to  be  entreated,  full  of  i, 
and  good  fruits,  without  partiality  and  without  / 
risy"  To  be  a  lady  or  a  gentleman  is  a  high  distinction, 
and  worthy  the  study  of  every  one  who  possesses  an  hon- 
orable ambition.  There  is  not  a  boy  in  the  land  so  p nor, 
nor  a  girl  so  humble,  who  may  not  aspire  to  the  knov\ 
which  will  secure  this  enviable  superiority.  That  it  is  a 
most  important  study,  all  who  reflect  upon  the  subject  must 
admit,  since  it  enables  us  to  be  good  and  to  do  good.  Not 
a  day  passes  in  the  company  of  others,  in  which  we  are  not 
called  upon  to  practice  the  lessons  of  morality  and  exhibit 
our  knowledge  of  good  manners.  These  lessons  in  good- 
ness and  politeness  are  necessary,  if  we  would  enter  good 
society  ;  for  they  are  practiced  only  in  its  circles.  Coun- 
terfeit gentlemen  and  ladies  are  as  common  as  counterfeit 
monev  ;  if  there  were  no  value  in  good  currency,  nobody 
would  take  pains  to  imitate  it ;  so,  if  there  were  no  real 
men,  gentle-men,  there  would  be  no  shams. 

Why  art-  people  like  birJs?  Who  are  "the  cooJ  ?v  Why  may  we  teli  a  man's 
character  by  his  company  ?  What  an  teristics  of  a  jjentleman  ?  Who 

n:ny  learn  to  lie  a  ^ei;1  leinan  ?     Why  should  \ve  study  this  subject  ?     Who  art-  coun- 
ter IV  it  gentlemen  aiul  ladies  ? 


GOOD  SOCIETY.  9 

The  King  of  Men. — The  Scottish  poet,  Burns,  gives  his 
idea  of  "  the  king  o'  men  "  in  the  following  extract : 

"  What  tho'  on  hamely  fare  we  dine, 

Wear  hoddin*  gray  and  a'  that, 
Gie  fools  their  silks,  and  knaves  their  wine, 

A  man's  a  man  for  a'  that; 
For  a'  that  and  a'  that, 

Their  tinsel  show  and  a'  that, 
The  honest  man  though  e'er  sae  poor 

Is  king  o'  men,  for  a'  that. 

"Then  let  us  prav,  that  come  it  may, 

As  come  it  will,  for  a'  that, 
That  sense  and  worth,  o'er  a'  the  earth, 

May  bear  the  greet  and  a'  that ; 
For  a'  that  and  a'  that, 

It's  coming  yet  for  a'  that, 
That  man  to  man  the  warld  o'er 

Shall  brothers  be  for  a'  that." 

Since  the  principles  and  laws  of  morality  form  so  im- 
portant a  part  of  a  good  education,  we  shall  offer  such 
helps  in  these  pages  as  will  afford  instrnction  upon  this 
subject,  and  at  the  same  time  teach  those  rules  and  maxims 
of  politeness,  which  will  enable  the  student  to  enter  the 
society  of  the  good  with  ease  and  comfort  to  himself,  and 
with  the  approbation  of  his  friends. 

Our  suggestions,  we  trust,  will  also  be  profitable  to  the 
family  and  the  school,  since  that  which  is  of  such  special 
advantage  to  the  individual,  can  not  fail  to  be  desirable 
where  numbers  are  closely  united. 

*  Humble,     f  May  bear  the  victory. 

Who  is  de-scribed  as  the  king  o"1  men  ?  Give  the  idea  of  the  poet  in  his  or  in  your 
language.  What  is  the  object  of  this  book  ?  What  advantage  to  the  individual 
may  be  derived  from  this  study  ?  What  benefit  to  the  family  and  school  ?  Why  ? 


10  MORAL  LAW. 


CHAPTER  II. 

''Keep  thy  heart  •with  all  diligence;  for  out  of  it  are  the 
issues  of  life" 


HABITS. 

Illustration.— "A  young  man  in  Waltham,  Mass.,  was 
very  feeble,  but  not  sick.  He  was  advised  by  his  physician 
to  set  out  upon  a  journey  on  foot,  but  was  cautioned  not  to 
walk  at  any  time  till  exhausted.  He  began  his  journey  in 
the  morning,  and,  with  short  exertion  and  frequent  rest,  he 
walked  three  miles  on  the  first  day,  and  was  fatigued. 
The  next  morning,  to  his  surprise,  he  felt  more  vigor  and 
courage  to  go  on,  and  started  again.  He  walked  on  that  day 
in  the  same  manner,  and  accomplished  four"  miles  before 
night.  He  thus  gained  strength  and  energy  day  by  day, 
adding  little  to  little,  and  finally  walked  to  Niagara  Falls, 
more  than  rive  hundred  miles.  After  viewing  these  to  his 
satisfaction,  he  returned  in  a  much  shorter  time  than  he 
went.  But  he  did  not  return  by  a  direct  course.  He 
visited  the  interesting  places  in  the  neighborhood  of  Irs 
homeward  route,  and  at  the  end  of  his  sixth  week  reached 
home,  having  walked  more  than  a  thousand  miles  in  forty- 
two  days.  On  the  last  day  he  had  walked  forty  miles,  and 
was  so  little  fatigued  with  the  day's  journey  that  in  the 
evening  he  felt  sufficient  energy  to  visit  his  young  friends 
in  the  neighborhood." 

The  successful  performance  of  delightful  music,  as  many 
school-girls  know,  is  only  attained  by  diligent  practice. 
An  accomplished  player  on  the  piano-forte  will  take  a 
new  piece  of  music  and  play  four  parts,  observing  the 

What  docs  the  incident  of  the  invalid  illustrate  ?    What  is  the  second  illustration  ? 


HABITS.  11 

marks  of  musical  notation,  and  singing  the  words  at  the 
same  time.  Another  will  perform  a  difficult  piece  of  instui- 
mental  music  while  listening  to  and  perhaps  engaging  in 
a  conversation.  It  seems  impossible  that  eyes,  fingers,  feet, 
and  voice  should  be  brought  into  such  perfect  harmony  of 
action,  but  it  is  only  an  illustration  of  the  law  of  habit. 
Years  of  patient  practice  and  diligent  study  are  necessary 
to  secure  such  results. 

Habit  defined. — Habit  may  be  defined  as  a  condition 
of  mind  or  body  which  results  from  the  frequent  perform- 
ance of  an  action.  Man  is  called  a  creature  of  habit,  be- 
cause all  his  actions  of  mind  and  body  are  due  to  repetition. 
Animals  learn  to/")valk/  swim,  and  fly  by  instinct.  ?Man 
acquires  the  arts  of  walking,  swimming,  and  talking  by 
oractice.  When  a  habit  is  once  firmly  established  it  be- 
comes our  master,  and  we  rarely  have  sufficient  strength  of 
will  to  overcome  it,  although  its  continuance  be  condemned 
alike  by  reason  and  experience.  We  often  do  its  bidding 
without  thought  or  reflection,  not  bein^  aware  of  its  in- 
fluence, and  sometimes  when  we  are  fully  conscious  of  its 
power  and  are  desirous  of  escaping  its  trammels,  our  weak- 
ness is  manifest  in  our  failure. 

The  boy  who  was  charged  with  whistling  in  school 
denied  that  he  did  it,  and  when  censured  for  untruthful- 
ness,  again  insisted  that  he  did  not,  for  "it  whistled  itself." 
Possibly  he  was  not  far  wrong,  as  he  meant  that  he  whistled 
unintentionally  and  even  unconsciously,  since  the  habit  had 
been  acquired  by  a  continued  practice,  and  was  indulged 
without  any  thought  or  design. 

Good  and  bad  habits. — Habits  are  said  to  be  good  or 
bad,  as  they  are  the  result  of  actions  that  are  right  or 
wrong.  When  we  speak  of  a  man  of  good  habits,  we 

Di-fine  habit.  Why  is  man  called  the  creature  of  habit  ?  Is  it  easy  to  overcome 
habits?  Why?  Do  persons  always  think  while  performing  certain  actions  <  Give 
an  illustration.  May  the  boy  have  been  truthful  ?  When  are  habits  good  or  bad  ? 


12  MORAL  LAW. 

mean  that  he  is  a  moril  man  ;  that  is,  one  who  has  so  long 
practiced  the  methods  of  right  thinking,  speaking,  and  act- 
ing that  he  behaves  properly  from  force  of  habit.  A  mini 
of  bad  habits  is  called  an  immoral  man  because  he  has  be- 
come confirmed  in  wrong-doing,  and  can  scarcely  act  other- 
wise if  he  tries.  The  moral  quality  of  anV  action  is  not 
changed  because  it  has  been  repeated  so  often  as  to  become 
a  habit.  People  often  justify  bad  habits  because  they  find 
difficulty  in  overcoming  them,  but  the  habitual  drunkard 
who  is  unable  to  restrain  the  appetite  that  is  ruining  him 
and  distressing  his  family,  can  not  say  he  does  no  wrong 
because  his  habits  are  bad  and  it  is  too  late  to  reform 
them.  Bad  habits  are  the  fruits  of  wrong  actions,  and 
wrong  actions  are  always  a  violation  of  go.od  morals  ;  but 
the  fact  that  a  man  is  unable  to  break  the  habit  is  no  excuse 
for  the  wrong.  He  began  wrong  and  continues  wrong. 

Conscience    governed   by  habit. — We  have    already 

seen  that  the  minds  of  men,  as  well  as  their  physical 
powers,  become  subject  to  the  influence  of  habit.  The 
conscience  also  may  be  under  the  same  control.  Con- 
science is  defined  as  the  "  moral  sense,"  or14  that 
faculty,  or  principle  of  the  soul,  which,  when  the  judgment 
decides  on  the  lawfulness  or  unlawfulness  of  our  own 
actions  or  affections,  will  suffer  pleasure  or  pain  as  it 
is  obeyed  or  disobeyed."  When  we  know  the  relations 
we  sustain  to  God  and  our  fellow-man,  the  judgment  will 
inform  us  what  we  ought,  or  ought  not  to  do,  as  right  or 
wrong,  and  the  conscience  will  approve  of  the  decision. 
This  faculty  urges  us  to  do  right  because  its  performance 
causes  satisfaction,  while  the  doing  of  wrong  causes  iv- 
morse.  Like  every  other  power  or  sense  of  body  or  mind, 

What  do  we  mean  by  u  in:in  of  ^ood  habits5     Of  bad?     Is  the  moral  quality 
of  an  iulion  changed  by  its  bein-  a  habit?     May   we  justify  bad   babil 
they  are  habits?     Of  what  are  bad  habits  the  result?     Define  conscience.     1- 
science  subject  to  the  law  of  habit  ?     What  office  doe.;  conscience  perform  ?     Will 
conscience  be  strengthened  by  use  ? 


HABITS.  13 

it  is  strengthened  by  proper  use  and  is  weakened,  or  per- 
haps destroyed,  by  disuse  or  neglect.  This  is  a  law  of  our 
nature. 

Anecdote. — A  father  and  son  went  into  a  field  to  steal 
corn.  When  they  had  gone  to  the  middle  of  the  field,  the 
father  mounted  a  stump  and  looked  cautiously  around  to 
see  if  they  were  observed.  The  boy  whispered  :  "Father, 
look  up."  The  tender  conscience  of  the  boy  was  disturbed 
by  this  violation  of  the  law,  "  Thou  shall  not  steal."  He 
felt  that  God's  command  would  be  broken,  and  he  cau- 
tioned his  father  to  look,  where,  from  the  habit  of  stealing, 
he  had  not  been  accustomed  to  apprehend  danger  or  dis- 
covery. 

Conscience  should   be  obeyed. — We   should    always 

obey  the  teachings  of  conscience.  It  is  the  highest  author- 
ity to  which  we  can  appeal.  If  we  think  an  action  right, 
we  are  under  the  strongest  obligation  to  perform  it ;  if  we 
feel  it  is  wrong,  nothing  should  induce  its  commission.  If 
we  neglect  to  listen  to  the  appeal  of  conscience  once,  we 
lose  our  self-respect;  we  feel  a  sense  of  shame  and  mean- 
ness. If  we  commit  the  wrong  a  second  time,  its  warning 
voice  is  not  so  loud,  and  finally,  after  repeated  failures  to 
secure  attention,  it  ceases  to  urge  us  to  do  right.  The  law 
of  habit  which  enables  the  conscience  to  grow  each  day 
stronger  and  more  certain  in  its  indications  of  right,  will 
as  surely,  if  neglected  and  abused,  cease  entirely  to  give  its 
friendly  advice.  It  is  a  dangerous  habit  to  neglect  the  kind 
perings  of  so  friendly  a  monitor. 

( Character  and  reputation.— The   sum  of  a   person's 

and  bad  habits  constitutes  his  character.     The  good 

Iocs  disuse  affect  it  ?     Give  the  anecdote.     What  was  the  difference  I 
'.(.•rand  the  son?     Why  should  we  always  obey  our  conscience  ?     Why  do 
!y    the    moral    law  ?     Is    it    necessary   to    educate    the   conscience  ?     Why  ? 
the  effect  ol'  neglecting  the  appeal  of  conscience  even  once  ?    What  is  the 
>f  repeated  neglect  ?     What  is  meant  liy 


14  MORAL  LAW. 

and  the  bad  are  mingled  together ;  if  the  former  are  in  ex- 
cess, he  is  said  to  possess  a  good  character  ;  if  the  latter  are 
predominant,  his  character  is  said  to  be  bad.  The  term 
character  represents  a  man  as  he  is.  Reputation  is  the 
term  which  expresses  the  estimation  in  which  he  is  held  by 
others. 

Anecdote. — The  following  incident  will  illustrate  the 
value,  both  of  a  good  character  and  an  unblemished  reputa- 
tion : 

Just  as  the  civil  war  commenced,  soldiers  were  enlisting 
and  going  away  from  almost  every  home  in  the  land. 

A  young  man  had  volunteered,  and  was  expecting  daily 
to  be  ordered  to  the  seat  of  war.  One  day  his  mother  gave 
him  an  unpaid  bill  with  the  money,  and  asked  him  to  pay  it. 
When  he  returned  home  at  night,  she  said  :  "  Did  you  pay 
that  bill?" 

"  Yes,"  he  answered. 

In  a  few  days  the  bill  was  sent  in  a  second  time.  ••  I 
thought,"  she  said  to  her  son,  k'  that  you  paid  this." 

kt  I  really  do  n't  remember,  mother,  you  know  I  Vc  had 
so  many  things  on  my  mind." 

"  But  you  said  you  did." 

"  Well,"  he  answered,  "  if  I  said  I  did,  I  did." 

He  went  away,  and  his  mother  took  the  bill  herself  to 
the  store.  The  young  man  had  been  known  in  the  town 
all  his  life,  and  what  opinion  was  held  of  him  the  result 
will  show. 

u  I  am  quite  sure,"  she  said,  "  that  my  son  paid  this  some 
days  ago  ;  he  has  been  very  busy  since,  and  has  quite  for- 
gotten about  it,  but  he  told  me  he  had  that  day,  and  says, 
if  he  said  then  that  he  had,  he  is  quite  sure  he  did." 

u  Well,"  said  the  man,  u  I  forget  about  it,  but  if  he  ever 
said  he  did,  he  did." 

The  value  of  such  a  reputation  is  inestimal 


Wh:it    .  ,   rt.'put:ition  ?     Whicl 

reputation?     Kt-]^  ..ate. 


HABITS.  15 

It  is  not  always  the  case  that  reputation  is  founded  upon 
real  worth,  for  some  of  the  best  men  the  world  ever  saw 
were  neither  understood  nor  esteemed,  while  some  of  the 
basest  were  reputed  the  most  worthy.  Still,  as  a  rule 
among  common  men,  a  man's  reputation  is  based  upon  a 
fair  estimate  of  his  virtues.  If  the  young  acquire  the  hab  ts 
which  distinguish  ladies  and  gentlemen,  if  they  become 
"first  pure,  then  peaceable,  gentle,  and  easy  to  be  en- 
treated, full  of  mercy  and  good  fruits,  without  partial- 
ity, and  'without  hypocrisy"  their  good  influence  will  soon 
be  felt  and  acknowledged.  These  virtues  are  the  results  of 
education  ;  for  a  good  education  is  but  little  more  than  the 
formation  and  growth  of  good  habits. 

Can  habits  be  changed?— Yes  ;  habits  may  be  changed, 
bad  characters  may  be  reformed,  and  good  reputations  may 
be  regained,  but  the  processes  are  sometimes  long  and  diffi- 
cult. It  is  easier  to  avoid  bad  habits  when  they  are  shown 
us  than  to  correct  them  after  they  have  begun  to  control  our 
actions.  The  habits  of  an  old  man  are  rarelv  improved. 
Youth  is  the  time  to  accustom  both  mind  and  body  to  right 
methods  of  life.  If  wrong  practices  have  been  acquired, 
if  bad  manners  have  been  formed,  if  incorrect  ideas  have 
been  learned,  the  elasticity  of  the  mind  and  the  hopefulness 
of  the  youthful  character  make  a  reformation  possible. 
An  ancient  prophet  in  reproving  the  sins  of  his  people, 
who  had  long  been  transgressing,  used  the  following  sad 
but  striking  language :  "  Can  the  Ethiopian  change  his 
skin,  or  the  leopard  his  spots?  then  may  ye  also  do  good, 
that  are  accustomed  to  do  evil"  If  every  youth  in  the 
land,  who  has  acquired  evil  ways,  were  to  have  as  little 

What  habits  distinguish  the  lady  and  gentleman?  What  is  meant  by  pure? 
Peaceable?  Gentle?  Is  a  boy  who  refuses  to  listen  to  advice  "er-y  to  be  en- 
treated?" How  are  good  fruits  shown?  What  is  meant  by  partiality?  By 
hypocrisy?  May  these  virtues  he  acquired?  How?  What  is  meant  by  a  good 
education?  C.m  habits  be  change .1  ?  What  is  the  period  to  form  good  habits? 

re  bad  habits  hard  to  change?    What  \vas  the  language  of  the  prophet? 

docs  it  mean  ? 


16  MORAL  LAW. 

chance  of  reformation  as  a  leopard  has  to  change  his  spoti: 
then  the  hope  of  being  and  doing  good  wou'd  be  truly  faint 
But  fortunately  it  is  not  so.  Evil  habits  may  be  overcome 
in  the  same  manner  they  were  acquired,  that  is,  by  practice. 

How  shall  bad  habits  be  changed?— If  conscience  telU 

us  that   any   habit   is  wrong,  it  is  our  duty  to  change  it. 
There  is  nothing  brave  or  manly  in  giving  up  the  hope  of 
reform,  or  in  whining  and  complaining  with  a  cowardly 
u  I   can 't."     It  is  folly  to  expect  to  break  off  in  a  day  the 
bad  habits  which  have  been  growing  and  strengthening  for 
years.     The  reform  can  only  be  accomplished  by  constant, 
careful  attention,  by  vigorous  resolution,  by  courageously 
watching  and  righting  against  the  disposition  or  propensity 
to  do  wrong.     It  is  not  an  easy  undertaking.     "Avoid  the 
persons,   the    places,    and    the    thoughts    that   lead    to    the 
temptation,  and,  on   the  other  hand,  frequent  the   places, 
associate  with  the  persons,  indulge  the  thoughts  that  lead 
away  from  temptation.     Keep  busy  :  idleness  is  the  strength 
of  bad  habits.      Do  not  give  up  the  struggle  when  you 
broken  your  resolution  once,  twice,  or  a  dozen  times 
failure  only  shows  how  much   need  there   is  for 
creasing  efforts.     When  you  have  failed  to  accomplish 
desire,  think  the  matter  over  and   endeavor  to  uncle 
why  it  was  you  failed,  so  that  you   may  be  on  your 
against   the  recurrence   of  the   same   circumstances."     Do 
honest  with  yourself,   and   never  suppose  you  can   bear  a 
^emptation.      Let  the  daily  prayer  be,  u lead  us  no* 
temptation,  but  deliver  us  from  evil"  and  thus  sti 
*-  Keep  thv  It  cart  with  all  diligence ;  for  out  of  it  a- 
issues  of  life" 

How  are  ha-1  habits  overcome?     Did  you  ever  hear  one  say  "I  can't?" 
:  •  rr.lly  mean  ?     What  would  it  be  better  to  say  and  di- 
et to  correct  bail  habits  at  once  ?     When  sho'  U  the  reformation  coi; 
Why  not   postpone  it  ?     Is  it  easy  to  cor-'ct  bad   habits?     Why?     What 
done  ?     Suppose  we  lail  once  ?     I--  it  well  10  put  oursehes  in  lh. 
Why?     Have  you  a    v  habits  that  you  should  correct?    If  so,  win:' 
How  often  shoul  \  you  try  to  correct  a  habit  ?    Should  you  give  up  trying  ? 


LAW.  17 

CHAPTER  III. 

"  Whoso  keepeth  the  law  is  a  wise  son" 


LAW. 

Law,  in  its  general  sense,  is  defined  to  be  "  a  rule  of 
action  prescribed  by  a  superior  power,  which  the  inferior  is 
bound  to  obey,  or  sutier  the  penalties  of  disobedience."  A 
careful  examination  of  the  terms  of  this  definition  will  assist 
us  in  understanding  it. 

"  A  rule  Of  action." — A  rule  of  action  is  an  order  com- 
manding a  course  of  conduct  or  principle  of  living  or  acting 
which  is  uniform  and  regular  in  its  operations.  A  rule  is 
sonvj  definite,  fixed,  and  certain  process.  It  is  not  a  per- 
mission or  an  agreement  to  do  or  not  to  do  a  certain  thing, 
but  it  expresses  an  obligation  lo  be  enforced  when  not 
obeyed.  The  language  of  a  law  is  not  "you  may,"  or 
uyou  can,"  or  ayou  ought,"  but  "you  must  and  you  shall." 

"Prescribed." — The  term  prescribe  1  is  derived  from 
two  Latin  words,  pre^  which  means  before,  and  scribcre, 
to  write.  Taken  literally  it  means  written  beforehand. 
Justice  requires  that  those  who  are  the  subjects  of  a  law, 
shall  have  an  opportunity  to  know  what  is  required  of 
them,  and  also  what  penalties  are  attached  to  the  neglect 
of  their  duty.  It  would  not  be  right  to  enforce  the  penal- 
ties of  a  violated  law  which  the  offender  "did  not  know,  be- 

What  is  the  sul'je'-t  ol"  Chapter  III  ?     Re  neat  tin-  text.     Define  law  in  its  • 

What  is  m  rev  sary  that  we  may  fully  under.-tand  the  definition?  What  is 
meant  by  a  rule  :  What  is  it  not  ?  What  is  the  languugc  of  a  law,  you  may, or  you 
must .'  \\  hy  r 

M.  M.— 2 


18  MORAL  LAW. 

cause  it  had  never  been  published.  Prescribed,  then, 
means  advertised  or  published,  and  it  is  plain  that  a  just 
and  humane  law  should  be  so  publicly  announced  that 
those  who  are  expected  to  obey  it  may  have  no  excuse  for 
their  neglect,  nor  cause  of  complaint  resulting  from  igno- 
rance. 

" Superior  power."— The  next  important  idea  contained 
in  this  definition  of  law  is,  that  the  rule  of  action  must  be 
prescribed  by  a  superior  power.  Nations  may  make  agree- 
ments or  treaties,  which  they  are  in  honor  and  duty  bound 
to  perform,  but  they  can  not  make  laws  binding  each  other  ; 
for  neither  party  can  enforce  a  lawful  obedience.  Compli- 
ance can  only  be  claimed  by  a  person  or  a  power  that  has 
the  right  to  rule,  and  also  the  ability  to  enforce  certain 
penalties  for  neglect.  The  subjects  of  a  law-maker  are  in 
duty  bound  to  obey  the  commands  of  their  superior,  or 
suffer  the  consequences  of  their  refusal  or  neglect. 

"Penalty  of  disobedience."— The  last  idea  embraced 
in  the  definition  of  law  refers  to  the  penalty  of  disobedi- 
ence. It  would  be  folly  for  the  superior  power  to  prescribe 
a  rule  of  action  which  the  inferior  could  neglect  with  im- 
punity. It  is  evident  that  it  must  not  be  left  to  the  free 
choice  of  the  subject  to  refuse  the  prescribed  rule  of  action  ; 
for,  if  obedience  is  not  freely  and  promptly  rendered,  there 
must  be  a  penalty  attached  to  enforce  it.  The  superior 
power  proclaims  in  every  law,  obey  the  rule  or  suffer 
the  penalty.  In  short,  a  law  is  a  rule,  prescribed  by  the 
superior,  to  which  the  inferior  must  yield  submission,  or 
suffer  for  disobedience. 

Wlu.t  does  prescribed  mean  ?  Why  is  it  right  to  prescribe  ;i  law  ?  What  is 
meant  '.  y  a  superior  power  ?  Why  can  not  nations  justly  prescribe  laws  to  each 
other?  Who  only  can  command  obedience?  Maya  child  prescribe  rules  to  its 
parent,  or  a  pupil  to  the  teacher?  Why  ?  If  the  superior  has  a  right  to  prescribe 
law,  what  is  the  duty  of  the  inferior  ?  What  is  the  last  idea  in  the  definition  of 
law  ?  Why  is  a  penalty  understood  as  a  part  of  every  law  ?  Suppose  the  inferior 
rebels  against  the  law,  what  must  the  superior  do  ?  State  the  essential  parts  of  U>o 
definition. 


LAW.  19 

The  Object  Of  law. — The  object  of  law  should  be  to  pro- 
mote the  welfare  of  the  subject,  whose  happiness  is  secured 
in  proportion  as  he  observes  its  requirements.  Laws  are 
made  for  protection  and  not  for  punishment.  If  the  subject 
shall  disregard  h:s  highest  good  by  violating  the  law,  the 
object  of  the  punishment  is  to  remind  him  of  his  duty  in 
such  a  manner  as  will  prevent  the  repetition  of  the  offense, 
and  thus  secure  him,  or  the  community  of  which  he  is  a 
member,  from  future  injury.  Our  highest  happiness  is 
found  in  obedience  to  all  the  laws  of  our  nature,  and  if  we 
fail  to  secure  that  highest  happiness,  it  is  because  we  do  not 
fulfill  our  obligations.  We  have  no  right  to  complain  of 
the  penalties  we  suffer,  when  we  neglect  the  performance  of 
our  duty.  So,  also,  if  a  person  prefers  to  violate  the  law, 
our  sympathies  should  rather  be  for  the  injured  law  than 
for  him.  since  the  law  is  right  and  he  is  wrong.  We  should 
always  be  on  the  side  of  truth,  justice,  and  right. 

Codes  Of  law. — When  a  number  of  laws,  relating  to  any 
given  subject,  are  classified  and  arranged  in  an  orderly 
manner,  the  collection  is  called  a  Code.  There  are  many 
codes,  and  they  are  known  and  defined  by  the  subjects  to 
which  they  relate  :  thus,  the  code  of  laws  which  God  has 
prescribed  for  the  moral  government  of  man  is  called  the 
MORAL  LAW  ;  that  for  the  government  of  a  country  is 
called  MUNICIPAL  LAW  ;  while  that  which  refers  to  the 
several  grades  of  society  and  their  intercourse  with  each 
other  is  known  as  SOCIAL  LAW. 

These  three  systems  of  laws  will  occupy  our  attention  in 
the  following  chapters,  and  if  thoroughly  studied,  will  assist 
in  preparing  the  student  for  an  honorable  entrance  to  the 
best  society  —  the  society  of  the  good. 

What  should  he  the  object  of  every  law  ?  Has  any  one  the  right  to  violate  the 
law  ?  If  the  law  is  violated  who  is  to  blame  if  punishment  follows  ?  Should  our 
sympathies  be  given  to  the  law-maker  or  the  law-breaker  ?  Why  ?  On  which  side 
should  the  good  be?  Is  this  so  in  school?  What  is  a  code  ?  What  are  the  codes 
of  law  to  be  considered  in  this  book  ?  What  is  the  object  of  the  moral  law  ?  Oi" 
,the  municipal  law  ?  Of  social  law  ?  Why  should  we  study  all  these  codes  ? 


20  MORAL  LAW. 


CHAPTER  IV. 

My  son,  forget  not  my  law;  but  let  thine  heart  keep  mv 
commandments:  for  length  of  days,  and  long  life,  and 
peace  shall  they  add  to  tliee" 


THE    MORAL   LAW. 

Moral  law  defined. — The  moral  law  may  be  defined  as, 
a  rule  of  action  prescribed  by  God  to  mankind  concerning 
their  duties  to  him  and  to  each  other. 

Natural  religion. — From  the  earliest  periods  of  the 
world's  history,  among  all  people,  in  every  part  of  the  earth, 
mankind  have  recognized  and  worshiped  a  Being,  whom 
they  regarded  as  superior  to  themselves,  possessing  attrib- 
utes of  infinite  wisdom,  power,  and  knowledge.  This 
being  they  call  God.  They  derive  their  knowledge  of  Him 
through  the  traditions  of  their  ancestors  and  the  works  of 
his  creation.  The  following  is  a  sublime  description  of 
God  as  seen  through  his  works  :  '•  He  hath  made  the  earth 
bv  his  pozvcr ;  he  hath  established  the  world  bv  hL- 
djm,  and  hath  stretched  out  the  heavens  by  his  discretion. 
When  he  nttercth  his  voice,  there  is  a  multitude  of  "Maters 
in  the  hcavois,  and  he  causeth  the  vapors  to  ascend  from 
the  ends  of  the  earth  ;  he  maketh  lightnings  with  rain, 
and  bringeth  forth  the  wind  out  of  his  treasures"  u  Let 

What  is  the  subject  of  Chapter  IV  ?     Repeat  the  text.     Define  moral  law.     Whom 
do    n.i.ikind  recogni/.e  as  their  superior?     How  do  mankind  generally  derive   their 
iKiiioi  s  of  God  ?     What  is  meant  by  tradition  ?     Repeat  the  beautiful  description  of 
God  a-;  seen  in  his  works.     Who  made  the  world  ?     How  docs  lie  utter  H 
What  do  the  ascending  vapors  produce  ?     What  would  the  earth  hi 
Why  should  all  the  earth  stand  in  awe  of  God  ?     Who  prescribes  lav. 
the  lightning,  and  the  storm  ? 


THE   MORAL   LAW.  21 

all  the  cart /i  fear  the  Lord:  let  all  the  inhabitants  of 
the  world  stand  in  awe  of  him."  He  is  the  "  Superior 
Power,"  who  made  us  and  prescribed  the  laws  by  which 
we  are  governed.  To  enable  us  to  understand  our  relations 

o 

to  him,  he  has  conferred  upon  us  mental  and  moral  facul- 
ties, thus  making  us  superior  to  all  his  earthly  creatures. 
Other  animals  possess  bodies  and  bodily  powers  similar  to 
ours  ;  they  are  also  gifted  with  a  wonderful  talent,  called  in- 
stinct, which  enables  them  to  preserve  their  lives,  promote 
their  comfort,  and  increase  their  kind  ;  but  they  have  no 
knowledge  of  right  and  wrong. 

Man's  endowments. — The  mind  of  man  enables  him  to 
perceive  and  know,  by  all  that  is  in  and  around  him,  that 
there  is  a  Being  superior  to  himself.  He  can  readily  rec- 
ognize in  himself  the  lord  of  creation,  and  yet  he  feels  that 
there  is  One  who  surpasses  him  immeasurably  in  all  the  ele- 
ments and  attributes  of  greatness.  This  Creator  has  con- 
ferred upon  him  a  faculty  to  perceive  his  relations,  reason 
to  reflect,  judgment  to  determine,  and  a  will  to  execute,  and, 
in  addition,  an  inner  sense  which  enables  him  to  under- 
stand right  from  wrong. 

Right  and  wrong. — Human  actions  are  divided  into  two 
classes  with  reference  to  their  moral  quality,  the  good  and 
the  bad.  In  performing  the  good,  we  do  right;  following 
the  bad,  we  do  wrong.  Right  and  wrong  are  the  sub- 
jects of  the  moral  law.  Some  actions  have  no  moral 
quality  in  them,  as  it  can  not  be  said  they  are  either  right 
or  wrong.  In  such  cases  conscience  does  not  urge  us  to  do 
or  not  to  do  them.  Thus,  if  my  inclination  leads  me  to 
make  a  call  on  a  friend,  I  may  go  to-day,  or  postpone  the 
visit  till  to-morrow,  as  it  may  suit  my  convenience,  and 

How  is  in;m  superior  to  the  rest  of  (Joel's  creatures?  What  is  instinct?  Have 
animals  a  sense  of  right  and  wrong  ?  Why  ?  How  does  man  know  there  is  a  Su- 
perior Being?  How  many  kinds  of  moral  actions?  Has  God  prescribed  good 
laws  for  us?  Should  we  obey?  Why?  What  are  the  subjects  of  moral  law? 
Are  there  any  actions  that  have  no  moral  quality  ?  Give  an  illustration. 


22  MORAL  LAW. 

whether  I  go  or  stay,  conscience  is  silent,  since  there  is  no 
right  or  wrong  in  the  question.  But  if  my  friend  is  sick, 
and  needs  me,  and  I  promised  to  go  at  a  certain  time,  I  am 
in  duty  bound  to  go.  Conscience  whispers,  "  to  go  is 
right,  to  neglect  the  duty  is  wrong :  therefore  go."  Con- 
science not  only  tells  us,  but  urges  us  to  do  right,  and  its 
voice  should  never  be  slighted. 

What  are  right  and  wrong? — As  persons  are  differently 
formed  in  face  and  figure,  so  they  are  differently  endowed 
with  mental  and  moral  powers.  There  is  a  dissimilarity  in 
education,  in  habits  of  thought,  in  circumstances  of  life,  in 
business  and  social  relations,  which  often  makes  a  vast 
difference  in  men's  estimates  of  right  and  wrong.  Men  are 
often  unable  to  see  things  in  the  same  light,  and  conse- 
quently do  not  agree  in  their  conclusions.  Each  believes 
conscientiously  in  the  correctness  of  his  opinions,  and  dis- 
agrees with  the  other.  What  then  is  the  duty  of  each  ?  It 
is  the  duty  of  every  man  to  follow  his  own  conscientious 
convictions  of  right. 

Obedience  to  law. — As  God  has  given  each  man  facul- 
ties to  perceive,  to  reason,  to  judge,  and  to  will,  He  will 
hold  him,  as  a  moral  and  intelligent  being,  accountable  for 
the  violation  of  his  laws.  We  are  responsible  to  God  for 
the  use  and  the  abuse  of  all  our  powers  of  mind  and  body. 
To  arrive  at  correct  conclusions  concerning  the  truth,  it  is 
our  duty  to  obtain  all  the  instruction  which  will  enable  us 
to  understand  our  relations  to  God  and  man,  striving  to  dis- 
cover and  practice  the  right.  If  we  violate  the  laws  of 
health  by  intemperate  eating  or  drinking,  disease,  which  is 
the  admonition  and  the  penalty,  will  soon  overtake  us.  If 

What  does  conscience  say  concerning  good  or  had  actions  ?    Are  there  any  two 
people  entirely  alike  ?     Do  all  men  agree  exactly  in  their  notions  of  right  ?     What, 
then,  must  each  man  do?     Why  are  we  accountable  to  God  for  our  arti< 
we  do  right  what  wjjl  God  do  ?     If  wrong  ?     To  whom  ;ire  we  responsible  for  the 
use  of  our  powers?     How  shall  we  learn  God's  will  concerning  us? 


THE   MORAL   LAW.  23 

we  transgress  the  laws  of  mind,  idiocy  or  insanity  may  be 
our  punishment ;  and  if  we  disobey  God's  moral  law,  He 
will  as  certainly  avenge  it  as  He  does  the  infraction  of  his 
physical  laws. 

The  penalty  for  violated  law. — If  a  man  drop  a  lighted 

match  into  a  keg  of  gunpowder,  the  effect  of  his  imprudence 
is  quickly  made  known  by  the  explosion  that  follows.  If 
he  stick  a  pin  into  his  flesh,  his  wounded  nerves  quickly 
send  his  brain  a  report  of  the  injury.  These  are  the  certain 
and  sudden  results  of  violated  physical  law.  But  if  a  boy 
is  passionate,  or  deceitful,  or  dishonest,  the  punishment 
for  these  violations  of  God's  moral  law  may  not,  and 
generally  do  not,  immediately  follow ;  but  that  they  will 
follow  at  some  time  is  as  certain  as  that  the  law  of  right 
has  been  violated.  It  is  written  that,  "Because  sentence 
against  an  evil  work  is  not  executed  speedily*  therefore 
the  heart  of  the  sons  of  men  is  fully  set  in  them  to  do 
evil"  Because  we  do  not  see  the  execution  of  God's  pen- 
alties at  once,  we  are  inclined  to  think  that  He  may  not 
carry  out  the  sentence  at  all. 

The  moral  law  vindicated. — And  yet  God  does  some- 
times execute  the  laws  of  morality  in  this  world,  and  exact 
a  terrible  penalty  from  those  who  slight  them.  The  boy 
who  touches,  tastes,  and  handles,  when  the  moral  law  says, 
u  Look  not  upon  the  wine  when  it  is  red"  gives  way  to 
that  which  maybe  fearfully  punished,  as  it  frequently  is,  by 
loss  of  character,  health,  friends,  and  fortune,  and  finally  by 
the  horrors  of  delirium  and  a  drunkard's  grave.  He  who 
lies  once  may  become  a  confirmed  liar ;  he  who  steals  once 

If  we  violate  natural  laws  how  are  we  punished  ?  Give  an  illustration  of  the 
penalty  of  a  violated  law.  Do  God's  punishments  follow  immediately  ?  Why 
arc  men  careless  of  God's  law  ?  What  is  written  in  the  moral  law  about  the 
sentence  against  evil  doers?  Are  the  laws  of  morality  ever  vindicated  in  this 
world  ?  Give  an  illustration.  What  may  become  of  him  who  violates  the  law 
which  says,  "  I^ook  not,"  etc.  ?  What  may  occur  to  him  who  lies  once  ?  To  him 
Repeat  the  text. 

$*   OF  THB        i 


2t  MORAL  LAW. 

may  become  an  abandoned  thief.      This  is  terrible  punish- 
ment even  in  this  world. 

44  J\ly  son,  forget  not  my  law ;  but  let  thine  heart  keep 
my  commandments:  for  length  of  days,  and  long  life, 
and  peace  shall  they  add  to  thcc" 


CHAPTER    V. 

"AH  scripture  is  given  by  inspiration  of  God,  and  is 
profitable  for  doctrine,  for  reproof ,  for  correction,  for 
instruction  in  righteousness" 


DUTIES  TO  GOD   FROM   THE   SCRIPTURES. 

Revealed  religion. — The  light  of  nature,  aided  by  con- 
science, was  not  able  to  reveal  to  mankind  all  that  should 
be  known  and  done  with  reference  to  God  and  human  so- 
cictv.  God,  in  his  wisdom  and  love,  gave  us  a  written 
law,  that  we  may  know  more  fully  what  we  are  to  believe 
concerning  Him  and  what  duties  we  owe  to  Him  and  each 
other.  This  code  of  the  moral  law  is  found  in  the 
turcs  of  the  Old  and  New  Testaments,  and  so  beautifully 
and  plainly  is  it  stated,  even  in  a  few  lines,  that  no  one  who 
fails  to  learn  and  practice  its  precepts  can  be  guiltless.  It 
teaches,  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thv  soul,  and  with  all  th  v  mind.  This 
is  the  first  and  great  commandment.  And  the  second  is 
like  unto  it,  Thou  shalt  love  thy  neighbor  as  thyself." 

What   is    the   subject  of  Chapter  Fifth  ?     Repeat  (he  text.     What 
besides   the   natural  law  to  teach  man  his  duty  ?    Why  has  God  tjiven  man  the 
scriptures?     What  constitutes  the  moral    law?     Give  a  condensed  view  of    man's 
duty  as  it  is  written.     What  do  heart,  soul,  and  mind  mean  5     Why  w 
the  first  and  great  law  ?     What  is  the  second  law  ? 


DUTIES   TO   GOD.  25 

These  commandments  are  the  grand  fundamental  pre- 
cepts of  the  moral  law.  They  are  put  thus  into  the  fewest 
words,  that  they  may  be  more  firmly  fixed  in  our  minds. 
From  them  as  primary  principles,  all  knowledge  of  our 
duties  to  God  and  man  may  be  learned  ;  all  that  u  is  -profit- 
able for  doctrine,  for  reproof ,  for  correction,  for  instruc- 
tion in  righteousness"  We  need  to  be  taught,  reproved, 
corrected,  and  instructed  in  what  is  right,  that  habits  of 
love,  purity,  and  goodness  may  be  exhibited  in  our  lives. 

The  great  commandment. — What  is  meant  by  this  "frst 

and  great  commandment" ?  God  demands  that  we  shall 
love  Him  with  all  our  powers  of  affection  and  reason,  judg- 
ment and  will,  and  prescribes  a  method  by  which  wre  may 
make  our  love  known.  He  says,  "  If  ye  love  me,  keep  my 
commandments."  Groping  darkly  by  the  dim  light  of 
nature,  we 'are  not  left  to  infer  what  these  commandments 
are,  but  God  has  furnished  them  to  us ;  and  to  avoid  all 
errors  we  are  directed  to  "''search  the  Scriptures"  that  we 
may  more  fully  discover  his  will.  He  not  only  asks  that 
we  shall  love  Him,  but  as  an  inducement  for  us  to  study  his 
word  and  practice  the  precepts  of  his  law,  He  says,  "  1 love 
them  that  love  me,  and  those  that  seek  me  early  ^halljind 
me." 

Worship. — From  the  earliest  ages  to  the  present,  and 
among  all  nations,  the  existence  of  a  Supreme  Being  has 
been  acknowledged.  He  has  been  and  is  worshiped  as  an 
intelligent  First  Cause,  by  whom  ail  things  exist,  and  through 
whose  wise  supervision  they  fulfill  the  designs  of  their 
creation.  No  object  in  nature  has  been  considered  too 
vast,  and  none  too  minute  to  escape  his  providential  care. 

Why  arc  these  s^reat  laws  so  condensed  ?  If  we  follow  these  rules  is  it  enough  ? 
What  is  it  written  that  the  Scriptures  contain?  Do  we  need  reproof,  correction, 
etc.  ?  Why  ?  What  does  God  demand  of  us  first  ?  How  shall  it  be  known  that 
we  try  to  love  God  ?  Where  shall  we  find  his  commandments  ?  How  will  He  repay 
us  for  our  love  ?  What  does  lie  promise?  Has  God  always  been  worshiped  by 
man  ? 

M.  M.-3 


26  MORAL  LAW. 

Mankind  have  feared  Him  for  his  judgments  and  revered 
Him  for  his  wisdom  and  mercy.  They  have  called  upon 
Him  as  helpless,  dependent  children,  soliciting  his  paternal 
guidance.  These  were  the  teachings  of  reason  derived 
from  the  operation  of  natural  causes,  but  the  Scriptures  im- 
part more  rational  views  of  praise  and  prayer.  It  is  written, 
"Trust  in  the  Lord  with  all  thine  heart;  and  lean  not 
unto  thine  own  understanding.  In  all  thy  ways  acknowl- 
edge him,  and  he  shall  direct  thy  paths"  We  are  told  to 
fear  and  love  ;  to  trust  and  acknowledge  ;  to  call  on  and 
praise  the  Lord.  These  are  the  exercises  of  worship  which 
He  has  prescribed,  and  which,  if  performed  aright,  He  has 
promised  to  bless. 

Profanity. — We  may  exhibit  our  love  to  God  by  the 
constant  remembrance  of  the  precept  which  declares  u  Thou 
shall  not  take  tJic  name  of  the  Lord  thy  God  in  vain  ;  for 
the  Lord  will  not  hold  him  giiiltlcss  that  takcth  his  name 
in  vain"  The  habitual  use  of  God's  name  and  attributes 
in  trivial  conversation  tends  to  weaken  feelings  of  venera- 
tion toward  Him,  and  to  destroy  the  spirit  of  devotion  which 
all  should  cherish.  No  man  of  delicate  feelings,  who  loves 
his  wife,  will  permit  her  name  to  be  used  familiarly  and 
disrespectfully  on  occasions  when  there  is  no  necessity  for 
or  propriety  in  alluding  to  it ;  so,  for  a  stronger  reason,  if 
we  love  God  we  should  not  use  his  name  with  improper 
freedom  and  levity,  nor  countenance  such  a  use  of  it  by 
others. 

Profanity  is  one  of  the  grossest  forms  of  vice,  for  which 
there   can  not  be   the  least  apology  or  excuse.     It   is   not 
only  a  perversion  of   language,  but  a   direct  violation  of 
God's   special  command  that    nothing  can  justify.     It  be- 
Why  have  men  f  cured  God?    Why  may  they  love  Him?     Repeat  the  command 
to  trust  i§ the  Lord.     What  does  He  tell  us  to  do?     What  is  written  in  the  ir 
concerning-  profanity?    What  eftect  lias  it  to  hear  God's  name  used  with; 
eration  ?     Why  can  there  be  no  apology  for  swearing  ?    What  is  trai: 
int?  ?    Is  it  manly  ?     Is  it  honorable  ?     Is  it  necessary  ?    Do  tl. 
language ? 


DUTIES  TO  GOD.  27 

comes  a  habit  usually  in  youth,  among  those  who  think  it 
manly  to  be  wicked,  and  is  practiced  by  those  who  have 
no  command  of  elegant  language  and  who  suppose  that  to  be 
earnest  or  emphatic  they  must  be  profane.  It  may  be  said 
that  they  who  denounce  God's  terrible  judgments  upon  their 
own  souls  or  the  souls  of  others,  do  not  always  mean  what 
they  say  ;  possibly  not  in  every  case,  yet  as  we  discovered  in 
Chapter  II,  no  one  can  excuse  the  sinfulness  of  a  bad  habit 
by  the  plea,  "I  did  not  think."  It  is  too  fearful  a  crime 
against  God  for  any  such  apology.  Men  must  think,  " Po-*- 
the  Lord  will  not  hold  him  guiltless  that  takcth  his  name 
in  vain" 

No  gentleman  or  lady  uses  profane  language,  since  it  is 
contrary  to  the  law  of  God  and  the  images  of  good  society. 
The  most  worthless  and  vile,  the  refuse  of  mankind,  the 
drunkard  and  the  vagrant  swear.  Profanity  never  did  any 
one  the  slightest  good.  No  one  is  richer,  wiser,  happier, 
or  more  esteemed  for  it.  It  helps  no  man's  education  or 
manners:  it  commends  no  one  to  good  society  :  it  is  disgust- 
ing to  man  and  insulting  to  God. 

The  Sabbath  day. — We  may  also  show  our  love  to  God 
by  observing  the  commandment,  "Remember  the  sabbath 
day,  to  keep  it  holy."  God,  in  his  supreme  wisdom,  has 
ordained  that  the  seventh  part  of  man's  time  shall  be  de- 
voted to  purposes  differing  from  the  ordinary  business  of 
the  week.  Man,  as  well  as  the  beasts  in  his  service,  needs 
rest.  If  there  were  no  day  especially  set  apart  for  repose, 
he  would  become  so  much  occupied  by  the  business  affairs 
of  life  as  to  forget  God.  The  constant  return  of  the  day 
brings  with  it  the  perpetual  reminder  of  his  Maker.  As  a 
measure  of  prudence  and  worldly  policy  the  proper  observ- 

When  docs  it  generally  become  a  habit?  Is  it  ever  excusable  ?  Do  gentlemen 
and  ladies  ever  swear?  Can  persons  be  emphatic  without  being1  profane?  Do 
persons  always  mean  what  they  say  in  swearing?  Why  do  people  swear?  In 
what  other  manner  can  we  show  love  to  God  ?  Why  is  the  observance  of  the 
sabbath  day  necessary  to  man  and  animals?  Why  does  the  sabbath  day  remind 
man  of  his  Maker? 


28  MORAL  LAW. 

ance  of  the  sabbath  day  is  of  special  interest  and  impor- 
tance. Those  communities  or  nations  that  solemnize  a 
seventh  day,  by  abstaining  from  the  employments  of  other 
days,  exhibit  the  wisdom  of  this  Divine  arrangement  in 
their  intelligence,  morality,  and  thrift.  On  the  other  hand, 
those  people  who  neglect  to  conform  to  the  requirements 
of  the  day,  or  spend  it  in  acts  of  pleasure  seeking  and 
dissipation,  are  neither  virtuous  nor  prosperous.  It  may 
be  asked,  then,  how  shall  the  sabbath,  or  Lord's  day,  be 
observed  ?  We  should  on  that  day  endeavor  to  lay  aside 
all  unnecessary  business,  and  devote  the  time  to  the  public 
exercises  of  God's  worship  ;  to  the  study  of  his  word  ;  to 
the  improvement  of  our  minds  ;  the  culture  of  our  affec- 
tions, and  in  acts  of  mercy  and  benevolence. 


CHAPTER  VI. 

"  Thou  shall  love  thy  neighbor  as  thyself" 


DUTIES  TO   MAN   FROM   THE  SCRIPTURES. 

Who  is  my  neighbor? — God  says, "  Thou  shah  love  thy 

neighbor  as  thyself"  He  commands  it,  and  love  to  Him 
requires  obedience  to  his  law.  We  should  obey  it,  because 
our  own  safety  and  happiness,  as  well  as  our  neighbor's, 
are  dependent  upon  its  observance.  But  the  question  was 
asked  ages  ago,  and  is  often  repeated  now,  "  Who  is  my 
neighbor?" 

is  it  wise  to  stop  work  every  seventh  day  ''.  What  advantage  have  those  commu- 
nities that  observe  the  sabbath?  How  should  that  day  be  observed?  Is  it  Icr 
man's  good  that  he  observe  the  day?  Why  did  God  prescribe  its  obscrv  i 

What  is  the  subject  of  Chapter  VI?  Repeat  the  text.  What  reasons  are  there 
for  obeying  this  law?  When  was  this  question  asked  before? 


DUTIES  TO  MAN.  29 

The  good  Samaritan. — A  beautiful  story  is  told,  in  an- 
swer to  this  very  question  :  u  A  certain  man  went  down 
from  Jerusalem  to  Jericho  and  fell  among  thieves, 
which  stripped  him  of  his  raiment,  and  wounded  Jiim, 
and  departed,  leaving  him  half  dead.  And  by  chance 
there  came  down  a  certain  priest  that  way :  and  when  he 
saw  him,  he  passed  by  on  the  other  side.  And  likewise 
a  Levitc,  when  he  was  at  the  place,  came  and  looked  on 
him,  and  passed  by  on  the  other  side. 

But  a  certain  Samaritan,  as  he  journeyed,  came  where 
he  was :  and  when  he  saw  him,  he  had  compassion  on  Jiim, 
and  went  to  him,  andbo2tnd  up  his  wounds,  pouring  in  oil 
and  wine,  and  set  him  on  his  own  beast,  and  brought  him 
to  an  inn,  and  took  care  of  him.  And  on  the  morrow, 
when  he  departed,  he  took  out  two  pence,  and  gave  than 
to  the  host,  and  said  unto  him,  '•Take  care  of  him;  and 
whatsoever  thou  spendest  more,  when  I  come  again  I  will 
repay  thec.' 

"  Which  now  of  these  three  was  neighbor  unto  him  that 
fell  among  the  thieves?" 

In  this  story,  the  national  enemy  of  the  wounded  man 
proved  himself  the  kind,  loving,  liberal  friend,  while  the 
careless  priest,  and  the  proud,  rich  Levite  of  his  own  kin- 
dred, haughtily  passed  by  on  the  other  side.  Who,  then, 
was  neighbor  to  him  that  fell  among  thieves  ? 

Mankind  a  Brotherhood. — God  is  our  Father:    our 

common  Father.  For  He  "hath  made  of  one  blood  all 
nations  of  men  for  to  dwell  on  all  the  face  of  the  earth." 
Mankind  is  a  great  brotherhood,  differing  slightly  in  form, 
feature,  and  color,  but  essentially  the  same  in  having  like 
teelings,  affections,  duties,  and  desires.  We  are  not  taught 
in  the  Moral  Law  to  love  our  friends,  our  family,  our  race, 
and  our  color  alone ;  we  are  commanded  to  love  all  men. 

Who  was  neighbor  to  him  that  fell  among  thieves?  What  is  the  moral  of  this 
story  of  the  u  good  Samaritan?"  What  is  written  in  the  Moral  Law  about  the 
brotherhood  of  man? 


30  MORAL   LAW. 

It  is  easy  to  love  those  who  love  us,  but  it  is  difficult  to  obey 
that  law  which  says,  "  Whatsoever  yc  would  that  men 
should  do  to  you,  do  ye  even  so  to  them'"'  We  desire  all 
men  to  respect  our  rights  and  feelings ;  we  are  clamorous 
for  justice  and  fair  play,  but  have  no  right  to  ask  what  we 
are  unwilling  to  give.  Rights  and  duties  balance  each  other, 
and  justice  demands  that  we  do  not  claim  our  rights  until 
we  are  entirely  willing  to  perform  all  our  duties.  Love  to 
our  neighbor  requires  that  we  shall  do  nothing  to  endanger 
his  life,  restrict  his  liberty,  offend  his  person,  irritate  his 
feelings,  or  disturb  and  destroy  his  property. 

Equality  Of  natural  rights.— The  only  equality  that 
exists  among  men  is  the  equality  of  natural  rights.  Men 
are  unequal  in  size,  physical  strength,  wealth,  intelligence, 
mental  power,  and  in  many  other  respects,  but  these  differ- 
ences do  not  entitle  them  to  put  any  restrictions  upon  the 
intelligence,  property,  or  physical  powers  of  others.  Be- 
cause I  am  ignorant,  my  intelligent  neighbor  has  no  right 
to  take  advantage  of  me  ;  because  I  am  poor  and  needy, 
my  wealthy  neighbor  has  no  right  to  defraud  me  ;  and  be- 
cause I  am  weak,  my  stronger  neighbor  has  no  right  to 
boat  and  impose  upon  me.  God  has  given  me  certain 
powers  of  body  and  faculties  of  mind,  and  holds  me  re- 
sponsible for  their  use ;  and  it  is  my  duty  and  right  to 
make  the  most  of  them,  provided  that  in  using  my  own,  I 
do  not  interfere  with  the  equal  rights  of  another. 

It  will  easily  be  seen  that  this  law  of  mutual  kindness, 
universally  adopted,  would  prevent  quarrels,  and  take 
away  every  cause  of  dispute.  The  principle  of  pure  mo- 
rality requires  that,  instead  of  slighting  the  ignorant,  de- 
frauding the  poor,  and  persecuting  the  weak,  we  shall. 

May  we  treat  men  unjustly  because  they  are  not  of  our  color  and  race'  What 
is  the  Golden  Rule*  If  we  should  ^o  to  China  or  Africa  how  would  we  like  to  he 
treated5  Would  we  consider  it  satisfactory  for  a  Chinese  to  abuse  us  because  we 
are  white?  What  is  the  only  equality  that  exists  amonjj  men?  In  what  are  men 
unequal?  What  would  be  the  effect  among-  men  if  the  Golden  Rule  were  observed 
by  all? 


DUTIES  TO  MAN.  31 

by  our  superior  wisdom,  strength,  wealth,  and  oppor- 
tunity, give  aid  and  comfort  to  those  who  need  our 
care. 

Injuries  and  wrongs. — We  learned  in  Chapter  IV,  that 
human  actions  are  divided,  with  reference  to  their  moral 
quality,  into  two  classes — the  good  and  the  bad  ;  the  former 
being  right,  the  latter  wrong.  Here  then  will  arise  the 
question,  "  In  what  does  the  right  or  wrong  of  an  action 
consist?"  The  answer  to  this  question  will  be  best  ascer- 
tained by  considering  the  difference  between  an  injury  and 
a  wrong. 

Illustrations. — The  distinction  will  be  made  clear  by 
some  illustrations  : 

First.  Two  boys  climb  a  tree  to  procure  fruit ;  one  of 
them  ventures  upon  a  small  limb,  by  the  sudden  bending 
of  which  he  is  thrown  clown,  and,  falling,  breaks  his  leg. 
By  this  accident  he  receives  an  injury,  but  no  blame  is  at- 
tached to  any  one,  for  no  one  is  in  fault.  He  has  been 
injured  but  not  wronged. 

Second.  But  let  us  change  the  conditions.  Suppose  the 
boys,  in  their  anxiety  to  get  the  fruit,  climb  upon  the  same 
limb,  when  one  accidentally  jars  the  other,  so  that  he  falls 
and  breaks  his  leg.  Here  an  injury  is  done,  but  no  wrong, 
since  the  boy  was  not  designedly  thrown  down.  He  was 
injured  but  not  wronged. 

Third.  Let  us  change  the  conditions  again.  Suppose 
that  the  boys  are  ambitious ;  that  A  is  in  a  better  part  of 
the  tree  than  B,  when  B  attempts  to  climb  over  where  A 
is ;  A,  perceiving  that  it  will  be  dangerous,  remonstrates 
and  tells  him  not  to  come,  as  the  limb  is  not  strong  enough 
to  sustain  them.  B  recklessly  disregards  the  warning  and 

Human  actions  arc  divided  with  reference  to  their  moral  quality  into  how  many 
Give  the  first  illustration  in  reference  to  wrongs  and  injuries.     Give  the 
second  illustration.     What  is  the  distinction  between  them?    Give  the  third  illus- 
tration. 


32  MORAL  LAW. 

continues  to  advance,  when  the  sudden  bending  of  the 
limb  throws  A  oft',  and  his  leg  is  broken.  Heie  is  a  wrong 
and  an  injury.  It  is  true  that  B  did  not  intend  to  injure  A, 
but  by  criminal  carelessness  the  injury  was  done.  It  will 
be  seen  that  no  one  has  a  right  to  endanger  another's  life 
or  property  by  acts  of  thoughtlessness  or  recklessness,  and 
if  injury  is  done  our  neighbor  by  our  neglect  or  indifference, 
it  is  a  violation  of  the  moral  law.  It  is  no  excuse,  under 
such  circumstances,  to  say,  "  I  did  not  think,"  as  it  is  our 
duty  to  think,  especially  when  the  rights  of  others  are  in- 
volved. 

fourth.  But,  changing  the  conditions  again,  let  us  sup- 
pose that  A  was  more  fortunate  than  B  in  gathering  fruit, 
and  that  B  becoming  angry,  as  wicked  people  sometimes  do 
at  the  success  of  their  neighbors,  shook  the  tree  so  violently 
as  to  cause  A  to  fall  and  break  his  leg.  Here  is  a  wrong 
and  a  greater  degree  of  guilt,  since  the  injury  resulted  from 
envy  and  passion. 

Fifth.  With  new  conditions  again  :  suppose  that  A  is 
getting  the  most  fruit  because  he  has  the  most  convenient 
basket  and  the  best  part  of  the  tree ;  that  B  is  envious  and 
wishes  A  to  exchange  baskets,  which  A  is  unwilling  to  do. 
B  says  that  unless  A  gives  him  the  basket  he  will  shake 
him  off  the  tree.  A  refuses,  and  B  carries  out  his  threat, 
and  breaks  A's  leg.  Here  is  an  injury  as  the  result  of  envy, 
anger,  and  malice. 

DefinitioilS.^-Injury  may  be  defined  as  a  harm  or  damage 
done  to  any  one's  person,  reputation,  or  property.  It  may 
be  accidental  or  intentional.  Injustice  and  wrong  are  inju- 
ries which  are  the  results  of  evil  intentions,  recklessness,  or 
indifference.  We  may  inflict  an  injury  without  wrong  ;  but 

Is  any  one  excusable  for  negligence?  Is  it  satisfactory  to  say,  in  reference  to 
criminal  carelessness,  "I  did  not  think  "?  V.'h^t  h..s  God  given  us  mind  and  con- 
science for?  Give  the  fourth  illustration.  What  is  the  difference  between  the 
third  and  fourth  illustrations?  Give  the  fifth  illustration.  What  is  the  difference  be- 
tween the  fourth  and  fifth  illustrations?  Define  injury.  How  many  kinds  of  in- 
jury with  reference  to  its  performance?  What  is  :i  wrong? 


HOMICIDE.  33 

we  never  can  commit  a  wrong  without  injury  to  ourselves 
or  to  others. 

"Love  ivorketh  no  ill  to  his  neighbor ;  therefore,  love 
is  the  fulfilling  of  the  law" 


CHAPTER  VII. 

shalt  do  no  murder" 


HOMICIDE. 

Homicide.— The  legal  definition  of  homicide  is  "  the 
killing  of  any  human  creature."  The  distinction  between 
injuries  and  wrongs,  indicated  in  the  preceding  chapter, 
have  their  application  in  the  discussion  of  homicide.  The 
idea  of  taking  the  life  of  a  human  being  is  shocking  to 
every  sense  of  right  and  duty.  The  preservation  of  life  is 
the  very  foundation  of  society ;  if  life  is  insecure  there  can 
be  no  permanence  in  the  government.  Self  preservation 
demands  that  we  make  every  exertion  to  preserve  the  life 
of  our  neighbors,  and  to  do  this  we  should  study  carefully 
the  requirements  of  the  moral  law. 

There  are  three  degrees  of  homicide,  as  defined  by  the 
laws  of  the  State:  "excusable,"  "justifiable,"  and  "  felo- 


What  is  the  distinction  between  injury  and  wrong-?  Give  the  concluding-  text. 
May  we  do  an  injury  without  wrong?  May  we  do  a  wrong  without  an  injury  to  our- 
selves or  others? 

What  is  the  subject  of  Chapter  VII?  What  is  the  text?  What  is  the  definition 
of  homicide?  What  is  one  of  the  important  ideas  of  government?  Why  should  we 
make  every  effort  to  preserve  the  life  of  our  neighbor?  How  many  degrees  of 
homicide  are  there? 


34  MORAL  LAW. 

Excusable  homicide. — In  the  city  of  Davenport,  Iowa, 
a  hardware  merchant  was  handling  a  gun  in  his  store, 
when  it  was  accidentally  discharged  in  the  direction  of  the 
street.  By  an  unfortunate  coincidence,  a  friend  who  was 
passing  on  the  pavement  was  struck  by  the  charge  and  in- 
stantly killed.  The  killing  was  not  the  result  of  criminal 
carelessness,  recklessness,  or  malice  ;  it  was  purely  an  acci- 
dent, and  although  the  result  was  an  irreparable  injury,  there 
was  no  wrong — it  was  u  excusable."  Homicide  is  denned 
to  be  excusable  when  "  done  in  self-defense,  or  in  defense 
of  wife  or  child,  servant  or  property,  or  by  mere  accident." 

Justifiable  homicide. — Homicide  is  termed  justifiable, 
"  to  denote  that  the  killing  was  done  under  lawful  author- 
ity;" as  when  the  sheriff  executes  a  man  who  has  been 
legally  convicted  and  sentenced  to  death;  uor  killing  a 
prisoner  "to  prevent  his  escape,  or  killing  to  prevent  an 
atrocious  crime."  It  will  readily  be  perceived  that  there  is 
no  wrong  attending  justifiable  homicide,  since  the  killing 
is  not  the  result  of  evil  intention  or  criminal  neglect.  When 
the  officer  executes  a  convicted  criminal  or  prevents  his 
escape  by  killing  him,  he  is  only  performing  his  official 
duty,  and  he  does  it  without  malice  or  even  unkindness — 
the  law  compels  him,  and  he  is  justifiable. 

Felonious  homicide  is  defined  to  be  "  the  killing  of  a 
human  being  which  proceeds  from  a  depraved,  wicked 
heart,  and  is  done  with  some  degree  of  design."  To  dis- 
tinguish the  different  degrees  of  guilt,  felonious  homicide 
is  divided  into  u  manslaughter"  and  "  murder." 

Manslaughter  is  defined  to  be  "  the  unlawful  killing  of  a 
person  without  malice."  It  may  be  "  intentional,"  as  when 

Give  the  incident  illustrating  excusable  homicide.  Define  excusable  homicide. 
Define  justifiable  homicide.  Why  is  there  no  wrong  done  in  justifiable  homicide? 
Define  felonious  homicide.  How  is  felonious  homicide  divided?  How  is  man- 
slaughter defined?  How  many  kinds  of  manslaughter? 


HOMICIDE.  35 

done  in  sudden  heat  and  anger,  as  the  result  of  great  prov- 
ocation ;  or  it  may  be  "  unintentional,"  but  in  the  com- 
mission of  some  unlawful  act.  A  and  B  were  two  boys 
who  had  a  quarrel  about  some  trivial  matter.  In  the  course 
of  the  dispute  A  applied  to  B  a  very  offensive  epithet, 
which  B  felt  should  be  resented.  He  thereupon  threw  a 
stone  at  A,  which,  striking  him  upon  the  head,  resulted  in 
his  death.  In  this  unlawful  throwing  of  a  stone  there  was 
no  intention  to  kill;  no  malice,  but  only  an  exhibition  of 
ungovernable,  dangerous  passion,  which  resulted  in  death. 
This  is  "  intentional  manslaughter."  If  the  engineer  of  a 
locomotive  shall  run  his  train  at  an  unusual  and  unjustifi- 
able speed,  contrary  to  the  regulations  of  the  road,  and  an 
accident  shall  occur  by  which  the  lives  of  innocent  passen- 
gers are  lost,  he  is  guilty  of  "  unintentional  manslaughter." 
He  is  guilty,  not  because  he  intended  to  injure  or  to  kill  the 
passengers,  but  because  of  his  criminal  disregard  of  the  re- 
sponsibilities of  his  position. 

Murder. — This  is  the  highest  crime  that  is  known  to  the 
law  of  the  State,  and  is  defined  to  be  "  the  unlawful  killing 
of  a  human  being,  with  determined  malice,  either  expressed 
or  implied."  Murder  is  premeditated  killing  ;  killing  that 
is  thought  about,  talked  of,  planned,  and  prepared  for. 
The  crime  that  is  coolly  deliberated  is  already  more  than 
half  done ;  the  passions  will  it  and  the  heart  assents. 
'•''For  out  of  the  heart  proceed  evil  thoughts,  murders, 
adulteries,  fornications,  thefts,  false  'witness,  blasphe- 
mies" The  moral  law  is  violated  when  the  passions  are 
aroused  ;  when  the  better  parts  of  our  nature  are  overcome 
by  the  desire  to  do  wrong ;  when  bitterness  and  malice  take 
the  place  of  reason  and  right.  The  civil  law  only  pun- 
ishes those  who  disturb  society  by  the  actual  commission 

Define  intentional  manslaughter ;  unintentional.     Illustrate  each.     Of  what  crime 
is  a  careless  railroad  engineer  guilty?    Why?    Define  murder.     What  is  essential  to 
the  definition?    What  does  the  moral  law  say  of  a  wicked  heart?    What  is  the  dif- 
i '«.-<  ween  murder  ami  manslaughter? 


36  MORAL  LAW. 

of  crime.  A  person  may  be  arrested  and  put  under  bonds 
for  threatening  to  commit  some  act  of  violence,  but  the 
penalties  for  crime  can  be  suffered  only  when  the  crime  is 
committed.  In  the  civil  court  the  murderer  must  be  found 
guilty  before  the  judge  shall  pronounce  sentence  against 
him.  By  the  moral  law,  not  only  is  he  a  murderer  who, 
with  revengeful  and  remorseless  hate,  stains  his  hands  with 
the  blood  of  his  victim,  but  he  is  equally  guilty  who  has 
the  thoughts  of  murder  in  his  heart. 

Punishments. — The  distinctions  made  in  the  civil  law 
concerning  homicide  are  intended  to  secure  that  just  de- 
gree of  punishment  to  the  offender  which  the  nature  of  the 
guilt  demands.  The  enormity  of  the  crime  determines  the 
severity  of  the  punishment.  Not  so  with  the  moral  law  ; 
it  prescribes  no  punishment,  in  this  world,  save  that  which 
arises  from  a  guilty  conscience.  This  of  itself,  to  most 
men,  is  a  terrible  torture  from  which  there  is  no  escape. 
No  change  of  scene  or  circumstances  can  remove  the 
dreadful  consciousness  of  guilt  which  accompanies  him  who 
has  wickedly  destroyed  human  life. 

We  read,  "  The  ivickcd  Jlec  when  no  man  pursuetk" 
and  this  proverb  is.  often  verified  in  the  extreme  mental  an- 
guish of  those  who  have  committed  murder  and  escaped 
for  a  time  the  punishment  of  the  civil  law.  The  common 
saying  that  u  murder  will  out,"  is  derived  from  the  fact  that 
its  perpetrators  are  usually  discovered,  and  the  circum- 
stances of  their  guilt  pointed  out.  Years  may,  and  often  do 
elapse,  before  a  criminal  is  brought  to  the  bar  of  justice, 
but  the  fears,  the  dread,  and  the  consuming  anxiety,  arising 
from  an  accusing  conscience,  are  often  worse  than  death 

When  is  the  moral  law  violated?  For  what  does  the  civil  law  punish  men? 
What  is  the  essential  difference  between  the  moral  and  civil  laws  in  this  respect? 
Who  is  a  murderer  by  the  moral  law?  Why  are  these  distinctions  made  in  the  de- 
grees of  homicide?  In  this  world  what  is  the  terrible  punishment  of  the  moral 
law?  What  does  the  proverb,  "The  wicked  flee  when  no  man  pursueth,"  mean? 
How  is  it  illustrated?  What  is  the  meaning'  of  the  saying,  "  murder  will  out"? 
What  makes  the  life  of  a  murderer  so  terrible? 


HATRED.  3  f 

itself.  It  is  -written,  "All  that  a  man  hath  will  he  give 
for  his  life"  and  yet  many  a  man  gladly  dies  to  escape 
the  horrors  of  such  an  existence. 


CHAPTER  VIII. 

44  Whosoever  hateth  his  brother  is  a  murderer" 


HATRED. 

Love  and  hate  are  the  opposites  of  each  other.  The 
precepts  of  the  moral  law  are  contrary  to  the  natural  incli- 
nations of  mankind,  which  are  quick  to  indulge  in  retalia- 
tion for  injuries  received.  Savage  tribes  cherish  hatred 
and  resentment  toward  their  enemies,  and  transmit  them  as 
legacies  to  their  children,  but  the  moral  law  teaches  a  very 
different  doctrine.  It  is  written,  "Love  your  enemies,  bless 
them  that  curse  you,  do  good  to  them  that  hate  you,  and 
pray  for  them  which  despitcfully  use  you  and  persecute 
you."  There  is  no  doctrine  that  is  taught  in  the  moral 
code  that  is  so  difficult  to  reduce  to  practice  as  the  forgive- 
ness of  injuries.  It  is  hard  to  overcome  our  natural  incli- 
nation to  retaliate,  especially  when  we  have  received  the 
impression  that  it  is  creditable  and  noble  to  indulge  our  re- 
sentments. 

Manliness. — A  young  man  once  received  an  insult  from 
a  companion,  and  was  determined  upon  revenge.  H-s 

Why  arc  so  many  murderers  detected?  Why  do  men  frequently  surrender  them- 
selves to  justice? 

What  is  the  subject  of  Chapter  VIII?  What  is  the  text?  To  what  are  the  pre- 
cepts of  the  moral  law  contrary?  What  does  the  moral  law  say  we  shall  do  even 
to  our  enemies?  Repeat  the  text.  Why  is  it  difficult  to  forgive  an  enemy  ?  Give 
the  anecdote. 


38  MORAL  LAW. 

father  tried  to  soothe  his  feelings  and  dissuade  him  from 
doing  wrong,  when  he  exclaimed,  "Why,  father,  it  is  un- 
manly not  to  resent  it."  "Ah,  my  son,"  the  father  replied, 
"  it  may  be  manly  to  resent  it,  but  it  would  be  godlike  to 
forgive  it." 

Self-COntrol. — If  hatred  is  murder,  if  the  moral  quality 
of  the  action  may  be  found  in  the  intention,  then  it  is  our 
duty  to  study  the  moral  character  of  our  intentions  before 
we  carry  them  into  practice.  If  we  acquire  the  habit  of 
coolly  reflecting  upon  the  moral  qualities  of  our  feelings  and 
desires,  our  conscience  will  not  disturb  us  with  vain  regrets 
for  wrongs, committed,  when  it  is  too  late  to  remedy  them. 

Indications  Of  hatred. — There  are  certain  indications 
of  character,  upon  which  the  young  should  reflect,  before 
they  become  fixed  habits  of  life.  Those  who  would  avoid 
the  feeling,  and  finally  the  habits,  of  hate,  should  cultivate 
the  language  of  gentleness  and  kindness.  It  is  written,  "A 
soft  answer  turncth  away  wrath:  but  grievous  words 
stir  up  anger"  This  proverb  is  confirmed  by  the  expe- 
rience and  observation  of  every  one.  It  is  only  necc 
to  brood  over  our  annoyances  and  talk  about  them,  until 
we  work  ourselves  into  an  ungovernable  anger.  Oftentimes 
our  intense  feeling  is  manifested  by  the  loud  tone  and  the 
high  key  in  which  we  express  our  thoughts.  An  angry, 
passionate  man  almost  always  speaks  in  a  noisy,  boisterous 
manner,  and  the  character  of  his  tone  serves  to  increase  his 
excitement. 

Under  such   circumstances,  persons    have    the  greatest 
need  to  watch  themselves,  as  it  is  written,  "  Whoso  kci 
his  mouth  and  his  tongue,  keepcth  his  soul  from  troubles." 

What  did  the  father  mean  by  saying  it  would  be  godlike  to  forgive?    It 
is  murder,  what  is  our  duty?    What  habit  should  we  acquire  in  this  con:. 
What  is  one  of  the  indications  of  hatred?    What  is  the  effect  of  a 
V/hat  of  grievous  words?    How  do  we  know  these  effects?    How  aiv 
indicated?    What  does  the  text  say  will  keep  a  man  from  troubles? 


HATRED.  39 

If  we  would  learn  to  control  our  passions,  we  must  com- 
mence with  bridling  our  tongue.  It  is  a  "little  member," 
but  is  capable  both  of  inflaming  our  own  hearts,  and  stir- 
ring up  strife  in  the  hearts  of  our  enemies. 

Weapons.  —  Next  to  the  evil  influence  of  an  unruly 
tongue  in  stimulating  murderous  designs  is  the  habit  of 
carrying  deadly  weapons  and  practicing  with  them.  It  is 
not  an  uncommon  thing  for  young  men  and  boys  to  carry 
knives,  pistols,  slung-shots,  and  other  death-dealing  instru- 
ments. What  a  fearful  account  must  they  render  who 
cherish  hatred,  who  encourage  strife  and  coolly  deliberate 
upon  the  taking  of  life  by  practicing  for  the  consummation 
of  the  mischief. 

It  is  not  strange  that  a  savage,  who  does  not  recognize 
and  is  not  governed  by  high  moral  obligations,  should 
continually  practice  with  his  weapons,  in  order  to  preserve 
his  life  and  punish  his  enemy.  Nor  is  it  surprising  that  a 
soldier,  whose  trade  is  to  kill,  should  be  so  employed  ;  but 
for  a  citizen  in  an  enlightened  land,  under  ordinary  circum- 
stances, to  carry  concealed  weapons,  is  a  confession  of 
weakness  and  cowardice  of  which  no  truly  brave  person 
can  be  guilty.  It  leads  also  to  the  violation  of  the  civil 
law,  for  when  a  person  has  prepared  himself  for  a  deadly 
conflict,  when  his  heart  is  set  on  it,  when  the  murderous 
intent  is  in  his  words  and  actions,  it  is  but  a  short  step  to 
the  takin  of  life. 


A  murderer's  testimony.  —  There  is  a  fearful  warning 
in  the  following,  from  the  confession  of  Jeremiah  Bailey, 
who  was  executed  in  New  Jersey.  He  said,  "  To  the  men, 

What  is  an  important  step  toward  the  control  of  our  passions?  What  is  the 
meaning  of  u  bridling  the  tongue  ?  "  Name  another  indication  of  hatred.  What  is 
the  difference  between  a  savage  and  a  man  in  civil  society  carrying  weapons?  Why 
is  the  carrying  of  weapons  a  sign  of  cowardice?  What  does  the  carrying  of  weap- 
ons often  result  in?  Give  the  experience  of  Jeremiah  Bailey.  If  a  man's  life  or 
property  is  threatened,  may  he  carry  arms  for  his  protection? 


40  MORAL  LAW. 

and  particularly  the  young  men  and  boys,  I  would  say  a 
few  farewell  words.  I  am  on  the  scaffold,  about  to  be 
launched  into  the  other  world.  What  has  brought  me  to 
this?  Let  me  tell  you,  and  let  these  words  ring  forever  in 
your  ears.  It  was  whisky  and  the  carrying  of  fire-arms. 
Whisky  and  the  bearing  of  pistols  have  ruined  me.  If 
you  do  not  want  them  to  ruin  you,  if  you  do  not  want  to 
be  imprisoned,  and  in  the  end  brought  to  the  scaffold,  do  n't 
drink  liquor,  do  n't  carry  fire-arms.  Boys  do  n't  keep  bad 
company."  The  moral  law  says,  "  Wisdom  is  better  than 
'weapons  of  war"  '•''Her  ways  are  ways  of  pleasantness, 
and  all  her  paths  are  peace" 

The  duel. — Several  hundred  years  ago,  it  was  the  law 
in  many  countries  of  Europe,  that  under  certain  conditions, 
one  of  the  parties  in  a  controversy  should  challenge  the 
other  to  deadly  combat,  in  order  to  ascertain  which  was 
right.  It  was  an  age  of  bigotry  and  barbarism,  when  it 
was  supposed  that  God  would  give  the  victory  in  a  battle 
to  the  one  whose  cause  He  approved.  If  one  of  the  par- 
ties was  a  woman,  a  priest,  or  a  cripple,  he  or  she  had  a 
right  to  select  a  champion  who  could  fill  the  place. 

This  appeal  to  God  to  defend  the  cause  of  innocence  and 
truth  was  found  to  be  an  impious  mockery  of  justice.  God 
does  not  defend  the  right  in  any  such  way,  and  good  men 
began  to  doubt  the  wisdom  of  settling  controversies  in  so 
barbarous  a  fashion.  But  it  was  the  custom  of  the  age  to 
carry  weapons,  and  men,  heated  by  passion  and  stimulated 
by  false  ideas  of  honor,  were  unwilling  to  relinquish  this 
method  of  settling  their  quarrels,  although  the  church  had 
declared  it  wrong,  and  the  courts  had  decided  against  its 
permission. 

At  first,  the  "  Code  of  Honor,"  as  it  was  called,  required 
the  strictest  observance  of  fairness  between  the  parties  to 

What  were  the  causes  that  ruined  Jeremiah  Bailey?  What  does  the  moral  law 
teach?  What  is  a  duel?  Give  the  brief  history  oi"  dueling.  What  is  meant  by  the 
"  Code  of  Honor"? 


HATRED.  41 

the  fight,  but  men  soon  lost  sight  of  this  and  became  pro- 
fessed duelists,  who  would  give  insults  without  cause,  and 
then,  by  their  superior  skill,  kill  their  adversaries  without 
compunction.  This  misnamed  "  Code  of  Honor"  is  one 
of  the  u  relics  of  barbarism  "  which  all  wise  and  good  men 
condemn.  It  is  contrary  to  the  moral  law  and  the  laws  of 
our  land,  and  should  always  be  mentioned  with  abhor- 
rence. 

The  apology  and  satisfaction. — But  what  amends  shall 
we  make  to  our  brother,  when  by  accident  or  design  we 
violate  his  rights?  Do  precisely  as  we  would  that  he 
should  do  to  us.  A  story  is  told  of  General  Washington 
which  illustrates  the  duty  suggested  by  the  above  question. 

Anecdote. — A  company  of  gentlemen  was  assembled, 
among  whom  were  General  Washington  and  Colonel 
Payne.  Some  subject  arose  which  caused  considerable  dis- 
cussion. The  difference  of  opinion  was  so  decided,  that  in 
the  warmth  of  the  debate,  the  General,  departing  from  his 
usual  manner,  applied  some  offensive  epithet  to  Colonel 
Payne.  This  so  incensed  him  that  he  sprang  to  his  feet  in  an 
instant,  and  struck  the  General  so  violently  as  to  knock  him 
clown.  At  this,  the  others  interfered  and  prevented  further 
difficulty.  It  was  the  custom  at  that  time  among  gentlemen, 
that  when  an  offense  was  taken,  the  party  offended  sent  a 
challenge  to  the  offender  to  fight  a  duel.  As  the  General 
had  received  a  blow,  it  was  supposed  by  his  friends  that  he 
would  challenge  Colonel  Payne  to  meet  him  with  deadly 
weapons  and  wipe  out  the  insult  in  blood. 

He  disappointed  them.  Meeting  Colonel  Payne  shortly 
after,  he  advanced  toward  him  with  extended  hand  and 
said,  "  Colonel  Payne,  I  used  language  to  you  that  was  un- 

Why  did  men  become  professed  duelists?  Why  was  this  code  misnamed?  Why 
shrnild  good  men  condemn  dueling?  What  shall  we  do  when  we  violate  the  rights 
of  our  neighbor?  What  is  the  anecdote  of  General  Washington?  Did  Colonel 
Payne  do  right?  In  what  did  he  do  wrong?  In  what  did  Washington  do  right?  In 
what  di.l  lie  do  wrong?  Is  it  manly  to  make  acknowledgments? 
M.  M.— 4 


42  MORAL  LAW. 

becoming  a  gentleman,  and  you  knocked  me  down.  If  you 
have  had  satisfaction,  now  let  us  be  friends."  The  apology 
was  accepted,  and  the  friendship  was  restored.  General 
Washington  was  too  good  and  too  brave  to  insult  a  man 
and  then  to  try  to  kill  him  in  a  duel.  He  had  that  high 
moral  courage — that  real  heroism — which  enabled  him  to 
apologize  to  a  friend  when  he  had  done  him  an  injury.  If 
we  have  wronged  any  man,  in  mind,  body,  or  estate,  it  is 
our  duty  to  remedy  the  wrong  as  far  as  it  is  possible.  A 
lady  or  gentleman  never  permits  a  mean  pride  or  a  false 
notion  of  honor  to  prevent  the  making  of  an  apology  when 
it  is  due. 

Prompt  apology. — The  late  Hon.  William  P.  Fessen- 
don  once  made  a  remark  which  was  understood  as  an  in- 
sult to  Mr.  Seward.  When  informed  of  it,  and  seeing 
such  a  meaning  could  be  given  to  his  words,  he  instantly 
went  to  Mr.  Seward  and  said,  "Mr.  Seward,  I  have  in- 
sulted you  ;  I  am  sorry  for  it.  I  did  not  mean  it."  This 
apology,  so  prompt,  frank,  and  perfect,  so  delighted  Mr. 
Seward  that,  grasping  him  by  the  hand,  he  exclaimed, "  God 
bless  you,  Fessenden,  I  wish  you  would  insult  me  again." 
Such  an  exhibition  of  real  manliness  may  well  be  cited  as 
worthy  of  the  imitation  of  the  youth  of  the  land. 

A  nation's  apology. — The  following  incident  is  worthy 
of  notice,  as  it  illustrates  the  application  of  the  moral  law 
in  the  government  of  nations.  During  our  late  civil  war, 
the  government  of  Great  Britain  performed  several  acts 
which  produced  a  feeling  of  indignation  in  the  minds  of  the 
American  people.  One  of  these  was  to  permit  ships  to  be 
furnished  in  her  harbors  with  arms  and  men,  to  prey  upon 
our  commerce,  contrary  to  the  law  of  nations.  One  of  the 

In  what  did  Washington's  moral  courage  consist?  What  is  our  duty  if  we  have 
wronged  any  one?  What  is  the  duty  of  a  lady  or  sjcntlcman  if  a  person  insults  them? 
What  is  the  anecdote  of  Mr.  Fcssenden?  What  did  Mr.  Seward's  reply  mean' 
Give  the  history  of  the  nation ''s  apology. 


HATRED.  43 

most  noted  of  these  British  ships  was  the  "Alabama," 
which,  sailing  under  the  Confederate  flag,  destroyed  many 
of  the  United  States'  vessels,  and  brought  a  great  loss  to 
numbers  of  our  merchants. 

Such  conduct  was  a  violation  of  our  rights,  which  we,  as 
a  great,  proud  nation  were  mortified  to  receive.  Many  pre- 
dicted that  the  British  government,  equally  proud  and  pow- 
erful, would  never  acknowledge  the  wrong  she  had  done, 
nor  pay  for  the  damage  she  had  inflicted  upon  our  com- 
merce ;  and  this  view  was  confirmed  by  that  government's 
refusing,  in  1865,  to  make  any  arrangement  or  give  any  sat- 
isfaction. In  the  meantime,  some  bad  men  endeavored  to 
provoke  the  two  nations  to  such  anger  and  hatred  that  a 
peaceful  settlement  would  be  impossible,  but  the  good  sense 
of  the  people  of  both  countries  demanded  a  reconciliation 
upon  the  principles  of  the  moral  law. 

After  several  ineffectual  attempts  to  secure  a  compromise 
of  the  difficulty,  a  treaty  was  prepared  in  1871,  which  is 
known  as  the  "  Treaty  of  Washington,"  by  a  "Joint  High 
Commission,"  composed  of  eminent  statesmen  of  England 
and  the  United  States.  The  most  striking  section  of  this 
remarkable  treaty  is  that  in  which  the  British  government 
apologizes  for  the  wrong  she  had  done  ;  thus  proving  that  a 
great  nation  may  be  actuated  by  the  highest  moral  considera- 
tions. The  following  is  the  LANGUAGE  OF  THE  NATIONAL 
APOLOGY  : 

u  Her  Britannic  Majesty  has  authorized  her  High  Com- 
missioners and  Plenipotentiaries  to  express,  in  a  friendly 
spirit,  the  regrets  felt  by  Her  Majesty's  government  for  the 
escape,  under  whatever  circumstances,  of  the  ALABAMA 
and  other  vessels  from  British  ports,  and  for  the  depredations 
committed  by  those  vessels."  This  is  accompanied  by  the 
agreement  to  pay  for  the  losses  sustained  by  American  citi- 
zens. 

Did  Great  Britain  act  cowardly  in  making-  an  apology?  What  induced  her  to 
do  it?  What  was  the  apology  of  Great  Britain?  Why  is  this  treaty  worthy  of  our 
admiration? 


44  MORAL  LAW. 

If  a  grand  old  nation  can  lay  aside  her  pride,  acknowl- 
edge her  wrong,  express  her  regret,  and  pay  for  the  damage 
done,  and  all  this  upon  pure  principles  of  right,  without 
force  or  compulsion,  she  is  worthy  of  our  highest  respect 
and  admiration.  It  is  a  fondly  cherished  hope  of  good  and 
wise  men  that  the  example  set  by  these  nations  will  intro- 
duce the  era  of  peace,  when  u  nation  shall  not  lift  up  sword 
against  nation,  neither  shall  they  learn  ivar  any  more." 

Forgiveness. — It  is  written,  "If  it  be  possible,  as  much 
as  licth  in  you,  live  peaceably  'with  all  men"  Human 
nature  is  very  weak  and  liable  to  err.  The  moral  law  says, 
"If  it  be  possible;"  but  it  is  not  possible,  owing  to  the  in- 
firmities of  mind,  the  peculiarities  of  temper,  and  the  want 
of  proper  training,  to  live  peaceably  with  all  men.  Mis- 
understandings will  arise,  even  among  good  men,  even 
among  brothers  and  sisters.  Prejudice  and  pride,  ill-nature 
and  stubbornness,  combine  to  produce  hatred  and  pro- 
mote strife. 

But  the  question  arises,  "  What  shall  we  do  with  those 
who  violate  our  rights?"  This  question  was  answered 
ages  ago,  as  it  is  written,  "If  thy  brother  trespass  against 
thee,  rebuke  him;  if  he  repent,  forgive  Jii))2.  And  if  he 
trespass  against  thee  seven  times  in  a  day,  and 
times  in  a  day  turn  again  to  thee,  saying,  I  repent,  thou 
shalt  forgive  him"  "For  if  ye  forgive  men  their  tres- 
passes, your  Heavenly  Father  will  also  forgive  you; 
but  if  ye  forgive  not  men  their  trespasses,  neither  it1/// 
your  Father  forgive  your  trespasses" 

What  good  is  it  hoped  will  result  from  this  treaty?  What  is  our  duty  regarding 
forgiveness?  Is  it  possible  always  to  he  at  peace  with  all  men?  Why?  Should 
nations  be  governed  by  the  moral  law?  Why?  What  vices  combine  to  produce 
hatred  and  strife?  What  shall  we  do  with  those  who  violate  our  rights?  What 
are  the  texts  relating  to  trespass  and  forgiveness?  Why  should  a  man  forgive  his 
neighbor? 


COURAGE.  45 

CHAPTER  IX. 

"Blessed  are  the  peacemakers? 


COURAGE. 

Cowardice. — One  of  the  most  trying  tests  of  a  young 
man's  viitue  arises  from  an  insinuation  that  he  is  a  coward. 
Upon  this  subject  most  men  are  very  sensitive,  disliking  to 
be  considered  deficient  in' what  they  suppose  is  the  very  es- 
sence of  real  manhood.  But,  unfortunately,  the  test  is 
rarely  presented  in  things  that  are  right ;  the  challenge  is 
not  to  do  deeds  that  are  noble  and  worthy  of  praise,  but  to 
force  the  person  to  do  wrong.  In  this  way  it  becomes  an 
influence  for  mischief  that  produces  the  saddest  effect  upon 
character. 

If  a  young  man  refuses  to  assist  in  robbing  an  orchard, 
he  is  stigmatized,  by  those  who  have  no  moral  principle  or 
manly  feeling,  as  a  coward  ;  if  he  is  unwilling  to  drink 
intoxicating  liquor,  or  if  he  declines  to  violate  the  laws  of 
school  or  society,  his  refusal  is  imputed  to  dishonorable 
fear.  Many  a  person  is  driven  to  do  what  his  judgment 
and  his  conscience  alike  condemn,  because  he  dreads  that 
others  will  not  think  him  brave.  Such  fear  is  the  greatest 
and  basest  cowardice. 

Kinds  of  COlirage.— There  are  two  kinds  of  courage, 
physical  and  moral ;  the  former  finds  its  highest  type  in  the 

What  is  the  subject  of  chapter  IX?  What  is  the  text?  Why  do  young  men 
shrink  from  being  considered  cowardly?  Is  the  test  usually  applied  to  things 
right  or  wrong?  What  is  the  consequence  of  a  refusal  to  do  wrong?  Why  are 
young  men  charged  with  cowardice  when  they  refuse  to  do  wrong?  What  effect  do 
such  taunts  often  have?  What  is  an  indication  of  great  cowardice?  How  many 
kinds  of  courage  are  there?  What  is  a  type  of  each  kind? 


48  MORAL  LAW. 

bull-dog,  while  the  latter  is  illustrated  by  those  persons  who 
have  suffered  martyrdom  rather  than  sacrifice  their  love  of 
right  and  conscientious  convictions  of  truth. 

Physical  courage.— An  English  dog-breeder,  who  pos- 
sessed a  race  of  terriers  of  remarkable  ferocity  and  endur- 
ance, offered  to  bet  a  large  sum  of  money,  that  when  a 
certain  dog,  which  he  owned,  was  engaged  in  fighting,  he 
could  cut  off  three  of  his  legs,  and  the  dog  would  not  give 
up  or  relinquish  his  hold.  The  bet  was  taken,  and  the  dogs 
were  set  to,  when  the  poor  brute  actually  suffered  one  leg 
to  be  taken  off  after  another,  and  finally  suffered  death 
rather  than  cease  to  fight. 

It  is  hard  to  say  which  was  the  greater  object  of  pity,  the 
poor  dog,  whose  savage  instincts  led  him  to  suffer  and  die 
rather  than  let  go  his  hold,  or  the  brutal,  vicious  master 
who  could  engage  in  such  wicked  cruelty  and  call  it  sport. 
We  wonder  at  the  ferocious  instinct  of  the  bull-terrier  and 
remember  that,  while  he  possesses  physical  courage  in  so 
remarkable  a  degree,  there  is  nothing  else  in  him  that  in 
any  way  commends  him  to  our  admiration.  He  is  cross, 
unsociable,  (intractable,  unreliable,  and  vicious ;  he  is 
among  dogs  what  the  prize-fighter  or  the  professed  pugilist 
is  among  men — the  meanest  and  most  unworthy  animal  of 
his  kind. 

The  person  who,  for  money  or  the  love  of  notoriety,  per- 
mits himself  to  engage  in  an  encounter,  in  which  he  will 
receive  and  inflict  serious  and  sometimes  fatal  injuries,  pos- 
sesses no  quality  that  raises  him  in  any  degree  above  a 
brute.  In  such  an  exhibition,  the  bull-dog  is  his  equal  and 
the  hyena  is  his  superior.  Many  a  man  can  even  enter  a 
battle,  and  in  the  excitement  of  the  conflict,  surrounded  bv 
his  friends  and  backers,  fight  ferociously,  receive  wounds, 

Give  the  illustration  of  physical  courage.  Which  was  most  to  be  pitied,  the  dog1 
or  the  man?  Why?  What  is  the  character  of  the  hull-clog-?  To  what  may  such  a 
dog  he  compared  among  men?  Why?  Do  prize-fighters  possess  high  moral 
courage?  Why? 


COURAGE.  47 

and  dare  death,  who  has  not  a  particle  of  that  high  moral 
courage  which  would  lead  him  to  suffer  insult  and  injury 
and  endure  them  silently  for  the  sake  of  a  principle.  It  is 
often  a  braver  thing  to  be  called  a  coward  and  not  resent  it 
than  it  would  be  to  fight  a  battle. 

Bad  men  are  not  always  braye.— During  the  civil  war 
a  regiment  was  raised  in  one  of  the  northern  cities  com- 
posed entirely  of  those  men  who  had  become  notorious 
as  street  bullies,  and  who  were  always  prominent  in 
drunken  brawls  and  fights.  It  was  supposed  that  they 
would  make  capital  soldiers,  and  great  hopes  were  excited 
that  they  would  distinguish  themselves  by  their  fearlessness 
and  contempt  of  danger  and  death. 

As  might  have  been  reasonably  expected,  they  utterly 
failed  to  make  any  honorable  record.  How  could  they? 
They  were  not  actuated  by  any  principle  of  honor ;  they 
did  not  enter  the  army  from  motives  of  duty  or  patriotism, 
or  love  for  the  cause  they  engaged  to  defend.  The  excite- 
ment of  army  life  and  the  hope  of  bounty  and  plunder 
were  their  only  motives.  They  could  kill  a  man  at  night 
in  the  city  and  rob  him,  but  as  soldiers  they  were  cowardly, 
unreliable,  and  worthless.  It  needs  more  than  rough, 
coarse,  fierce  brutality  to  give  a  person  a  character  for 


Real  courage. — True  courage  is  a  combination  of  moral 
and  physical  qualities,  so  united  as  to  secure  the  noblest 
character.  A  pure  conscience,  a  clear,  intelligent  mind,  and 
a  strong  body  are  necessary  to  the  highest  form  of  cour- 
ageous manhood.  A  man  may  have  a  moral  courage  which 
\\ould  enable  him  to  dare  any  consequences  to  do  right, 
and,  at  the  same  time,  a  physical  weakness  which  would 

What  is  one  test  of  real  courage?  Give  the  story  of  the  regiment  and  the  result. 
Why  did  they  not  heroine  brave  soldiers?  Is  a  dangerous  man  a_  courageous  man? 
Why?  What  constitutes  real  courage?  Is  a  quarrelsome  boy  a  brave  boy.'  Maya 
girl  powess  true  courage  ?  1  low  ?  ^^^•Sv^k 

'   OF  THS        -^^ 


U1U7SRS1TYI 

,  .. 


48  MORAL  LAW. 

shrink  at  the  slightest  pain.  Of  such  a  combination  mar- 
tyrs have  often  been  made,  but  the  moral  heroism  overcame 
the  fear  of  death  and  the  pangs  of  torture. 

A  really  brave  man  never  exposes  himself  needlessly  to 
clanger,  and  if  unhappily  entrapped  in  a  quarrel,  he  will 
always  refuse  to  fight  until  compelled  in  self-defense.  He 
will  suffer  insult  and  indignity,  permit  himself  to  be  called 
hard  names  and  to  be  misrepresented,  rather  than  allow 
hatred  and  murder  to  enter  his  heart,  or  do  that  which  in 
his  calmer  moments  he  would  abhor.  Forbearance  is  a 
divine  attribute,  and  worthy  of  special  cultivation.  It  is 
the  coward  that  is  driven  by  his  fears  of  ndicule  to  do  that 
which  he  knows  is  wrong. 

A  little  hero. — A  boy  in  the  town  of  Weser,  in  Ger- 
many, playing  one  day  with  his  sister,  four  years  of  age, 
was  alarmed  by  the  cry  of  some  men  who  were  in  pursuit 
of  a  mad  dog.  The  boy,  suddenly  looking  round,  saw  the 
dog  running  toward  him,  but  instead  of  making  his  escape, 
he  calmly  took  off  his  coat,  and,  wrapping  it  round  his  arm, 
boldly  faced  the  dog.  Holding  out  the  arm  covered  with 
the  coat,  the  animal  attacked  it  and  worried  it  until  the 
men  came  up  and  killed  the  dog.  The  men  reproach- 
fully asked  the  boy  why  he  did  not  run  and  avoid  the  dog, 
which  he  could  so  easily  have  done.  "  Yes,"  said  the  little 
hero,  "  I  could  have  run  from  the  dog,  but  if  I  had  he 
would  have  attacked  my  sister.  To  protect  her,  I  offered 
him  my  coat,  that  he  might  tear  it." 

A  similar  case  of  heroism  occurred  in  the  city  of  Evans- 
ville,  Indiana,  in  which  Emma  Carroll,  a  little  girl  eleven 
years  old,  ran  through  the  flames  of  burning  kerosene  and 
rescued,  at  the  expense  of  her  life,  her  motherless  baby 

Do  brave  men  expose  themselves  to  danger  unnecessarily?  Why?  What  will  a 
g-ood  brave  man  do  if  insulted?  What  is  a  coward?  Give  the  story  of  the  little 
hero.  In  what  way  did  he  show  his  coolness  and  presence  of  mind?  In  what  his 
course?  In  what  his  manliness?  Give  the  anecdote  of  little  Emma  Carroll.  In 
what  did  her  courage  consist? 


CHASTITY.  49 

brotner,  of  whom  she  had  the  care.  In  the  terrible  agony 
of  her  dying  hours,  she  was  consoled  with  the  thought  that 
the  baby  had  escaped  unharmed.  She  had  saved  him. 

The  true  test  of  courage.— The  celebrated  Mary  Lyon, 
one  of  the  noblest  and  best  of  women,  used  the  following 
remarkable  words,  which  were  beautifully  illustrated  by  her 
life :  "There  is  nothing  in  the  universe  that  I  fear,  but  that 
I  shall  not  know  all  my  duty,  or  shall  fail  to  do  it."  The 
true  test  of  courage  is,  in  all  circumstances,  to  "  DARE  TO 
DO  RIGHT  !  "  Dare  to  do  what  your  conscience  will  ap- 
prove, and  what  will  be  esteemed  right  by  good  society. 


CHAPTER  X. 

"Blessed  are  the  pure  in  heart"     "Keep  thyself  pure" 


CHASTITY. 

The  heart. — The  heart  is  frequently  spoken  of  as  the 
center  of  the  affections  and  passions.  It  is  not  unusual  to 
hear  the  expression  that  a  person  has  a  good  or  a  bad  heart, 
according  as  his  conduct  is  generally  good  or  bad.  When 
we  speak  of  the  u  pure  in  heart,"  we  mean  those  who  ex- 
hibit chastity  of  speech  and  modesty  of  deportment  in  their 
lives  as  the  fruits  of  purity  in  their  minds.  "A  good  man, 

What  was  her  consolation?  Who  was  Mary  Lyon?  What  was  her  fear?  What 
is  the  grand  test  of  courage  always?  Why?  Why  do  not  all  people  dare  to  do 
right?  Are  there  any  trials  of  this  kind  at  home  or  in  school?  What  is  the  subject 
of  Chapter  X?  Repeat  the  texts.  What  allusion  is  made  to  the  heart?  What  is 
meant  by  a  good  or  bad  heart?  Illustrate  by  some  examples  of  your  owtt.  What  is 
meant  by  the  pure  in  heart? 

M.  M.— 5. 


50  MORAL   LAW. 

out  of  the  good  treasure  of  his  heart  bringcth  forth  that 
'which  is  good ,  and  an  evil  man  out  of  the  evil  treasure 
of  his  heart  bringeth  forth  that  ivhich  is  evil:  for  of 
the  abundance  of  the  heart  his  mouth  speakcth" 

The  little  child  is  an  emblem  of  purity  and  innocence. 
No  vulgar  thought  or  impure  desire,  no  lascivious  action 
or  vicious  suggestion,  is  manifested  in  its  language  or  its 
life  :  its  heart  is  guileless,  and  it  is  written  that,  unless  "  Tc 
become  as  little  children,  ye  shall  not  enter  the  kingdom 
of  heaven" 

A  large  portion  of  the  sorrow  and  suffering  of  the  world 
arises  directly  or  indirectly  from  the  want  of  chastity  in 
thought,  speech,  and  behavior.  Characters  are  ruined, 
homes  made  desolate,  and  fond  hearts  broken,  by  the  neg- 
lect to  preserve  that  purity  of  heart,  of  which  a  little  child 
is  the  .type.  How,  then,  may  the  young  avoid  the  evils  of 
licentiousness?  We  have  the  answer  in  the  moral  law: 
"Keep  thyself  pure"  The  law  of  habit,  the  subject  of 
the  second  chapter,  finds  its  illustration  here.  Right  prin- 
ciples lead  to  right  actions,  and  right  actions,  constantly 
performed,  make  the  habitually  virtuous  man  or  woman. 

Impure  imagination. — If  we  would  obey  the  moral 

law,  we  must  not  permit  our  minds  to  dwell  upon  impure 
subjects.  There  are  persons  with  whom  we  must  not  asso- 
ciate ;  there  are  places  where  we  dare  not  go ;  and  there 
are  things  we  should  not  see  or  know,  if  we  would  pre- 
serve our  purity  and  self-respect;  and  -yet  our  imaginations 
will  carry  us  to  the  forbidden  places,  permit  us  to  mingle 
with  the  vulgar  crowds,  to  see  and  hear  improper  things, 
and  we  can  believe  there  is  safety  in  such  an  excursion. 
The  fancy  may  lead  us  a  merry  dance  in  forbidden  fields, 

Repeat  the  text  as  to  the  fruits  of  a  ^oocl  heart.  How  do  we  know  the  heart? 
Does  the  month  j;enerally  reveal  the  heart5  How?  What  is  one  of  the  emblems 
of  innocence?  Give  the  text.  What  is  a  chief  cause  of  so  much  suffering  and  sor- 
row? Explain.  How  shall  we  avoid  the  evils  of  licentiousness?  What  is  meant 
by  impure  imagination?  Why  not  indulge  the  fancy? 


CHASTITY.  51 

and  bring  us  back  in  safety  home — as  we  suppose  ;  but  such 
is  not  the  teaching  of  experience.     The  poet  says : 

"  Woe  to  the  youth  whom  fancy  gains, 
Winning  from  reason's  hand  the  reins." 

Many  a  young  person  indulges  his  imagination  in  wan- 
dering, where  in  person,  at  present  he  can  not  follow  ;  in 
hearing  what  he  dare  not  tell ;  in  seeing  what  shame  would 
forbid  him  to  disclose  ;  and  in  seeking  what  modesty  would 
blush  to  reveal.  These  nights  of  unbridled  fancy  can  not 
be  indulged  in  with  safety :  they  are  the  prolific  source  of 
all  crime,  and  sin,  and  shame,  and  he  who  supposes  that 
such  humoring  of  the  imagination  is  not  wrong,  may,  and 
probably  will,  live  to  repent  of  its  gratification.  It  is  writ- 
ten, "Blessed  are  the  pure  in  heart:"  ''''for  out  of  the 
heart  proceedeth  evil  thoughts,  murders,  adulteries,  for- 
nications, thefts,  false  witness,  blasphemies."  The  moral 
law  demands  that  we  shall  not  think  wrong  ;  the  civil  law 
punishes  the  thought  only  when  it  is  expressed  in  the  deed. 

Reverie. — The  maxim  that,  "  An  idle  brain  is  the  devil's 
workshop,"  reveals  a  great  truth,  which  all,  but  particu- 
larly the  young,  should  understand.  If  we  would  be  pure, 
we  must  be  engaged  in  subjects  of  real  interest  and  profit. 
The  mind  must  not  only  be  kept  free  from  impure  imagin- 
ings, but  it  must  not  be  permitted  to  indulge  in  useless  reverie 
at  all.  Reverie  is  defined  to  be  "  a  loose  or  irregular  train 
of  thoughts,  occurring  in  musing  or  meditation."  When 
persons  allow  themselves  to  be  carried  away  from  present 
pursuits  in  the  gratification  of  idle  and  unprofitable  thoughts, 
they  are  acquiring  habits  which  will  very  seriously  interfere 
with  their  intellectual  growth. 

Many  a  pupil  passes  hours  of  valuable  time  in  the  inclul- 

Dare  we  tell  all  our  thoughts  to  those  whom  we  respect?  Why?  What  is  written 
of  the  "  pure  in  heart?"  What  is  the  product  of  a  wicked  heart?  Whatisthe  differ- 
ence between  the  moral  and  civil  law?  Why  this  difference?  What  is  reverie? 
Why  not  indulge  in  reverie? 


32  MORAL   LAW. 

gence  of  wandering  thoughts  which  ought  to  be  devoted  to 
real  study.  Not  only  is  time  wasted  in  this  manner,  but 
the  mind  becomes  seriously  injured  in  the  exercise  of  such 
mental  dibsipation.  Such  day-dreaming,  castle-building 
employment  is  fatal  to  all  real  excellence  in  scholarship,  as 
well  as  to  all  real  progress  in  virtue.  If  we  would  be  pure, 
we  must  shun  every  tendency  which  leads  to  the  indulgence 
of  improper  thoughts. 

Unchaste  language. — Impure  or  unchaste  language 
should  never  pollute  our  lips.  In  the  fullness  of  youthful 
feelings  there  is  a  strong  temptation  to  repeat  the  vulgar 
story,  to  recite  the  lascivious  verse,  or  to  tell  a  smutty  joke. 
Never  do  it.  People  may  laugh  at  the  double  entendre, 
or  the  witty  play  upon  words,  or  even  at  the  grosser  kinds  of 
vulgar  speech,  but  if  they  possess  any  culture  they  heartily 
despise  the  author  of  their  meiriment.  Such  jokes  are 
well  named  smutty.  You  can  not  touch  smut  without 
being  soiled,  so  you  can  not  indulge  in  smutty  jokes  with- 
out a  loss  of  purity.  As  such  a  habit  must  be  dangerous, 
it  is  written  in  the  moral  law  for  our  guidance,  "Put  away 
from  thec  a  froward  mouth,  and  perverse  lips  put  far 
from  thce" 

Unchaste  company. — Avoid  the  associations  of  the  un- 
chaste, for  they  are  neither  good  society  nor  the  society  of 
the  good.  It  is  wrif.en,  "Evil  communications  corrupt 
good  manners"  We  insensiblv  imitate  the  manners,  tastes, 
and  language  of  those  by  whom  we  are  surrounded,  being 
unaware  of  the  silent  influences  which  are  thus  shaping 
our  characters.  This  idea  is  beautifully  expressed  in  the 
moral  law  :  "As  in  water  face  answereth  to  face,  so  the 
heart  of  man  to  man"  As  surely  as  the  still  surface  of  the 

Is  profanity  meant  by  the  expression  unchaste  language?  Do  they  generally  ac- 
company each  other?  Why?  Why  not  tell  a  funny,  smutty  joke?  What  does  the 
Jext  say  of  a  froward  mouth  and  perverse  lips?  Why  not  associate  with  the  un- 
chaste? Repeat  the  text.  What  is  meant  by  good  manners?  What  idea  is  ex- 
pressed in  the  text,  "As  in  water  face  anbwereth,"etc.? 


CHASTITY.  53 

water  mirrors  all  the  features  of  the  face,  so  surely  shall 
the  qualities  of  those  with  whom  we  associate,  whether 
good  or  bad,  be  reflected  in  cur  hearts  and  lives.  Not  only 
is  it  unsafe  to  be  in  the  society  of  the  impure,  but  it  is  also 
perilous  to  our  reputation  to  be  seen  in  such  company,  if 
we  aspire,  at  all,  to  enter  the  society  of  the  good. 

Unchaste  literature. — The  prevalence  of  obscene,  im- 
moral, and  vulgar  publications  requires  a  special  notice. 
Many  a  youth  who  has  gone  to  destruction  owed  his  first 
downward  step  to  the  perusal  of  vicious  and  demoralizing 
literature.  As  physical  health  is  preserved  by  the  use  of 
nutritious,  life-giving  food,  and  impaired  by  the  want  of  it, 
so  the  intellectual  and  moial  natures  must  be  supplied  with 
that  nourishment  which  is  adapted  to  their  growth  and  de- 
velopment. We  dare  not  indulge  in  the  reading  of  immoi  al 
books,  or  the  sight  of  obscene  pictures  or  representations, 
if  we  desire  to  preserve  unclouded  minds  and  pure  hearts. 
Such  food  is  moral  poison. 

Everything  that  excites  the  imagination,  inflames  the 
passions,  stimulates  the  curiosity,  and  corrupts  the  heart  by 
unchaste  suggestions,  is  to  be  shunned.  Impure  thoughts, 
vulgar  language,  vicious  company,  obscene  books,  and  las- 
civious pictures  are  the  bane  of  good  society.  No  one  who 
is  subject,  in  any  degree,  to  such  influences  can  remain 
pure. 

Why  not  be  seen  in  the  company  of  the  unchaste?  Is  the  wrong  found  in  being 
in  such  company  or  being  seen  in  it?  Why?  What  is  meant  by  unchaste  literature^ 
What  are  given  as  the  bane  of  good  society?  Does  this  include  illustrated  news- 
papers? 


54  MORAL   LAW. 


CHAPTER  XL 

' Lying  lips  are  abomination  to  the  Lord,  but  they  that 
deal  truly  are  his  delight" 


VERACITY. 

Lying. — There  is  no  precept  of  the  moral  law  that  is 
more  frequently  and  shamefully  violated  than  that  which 
forbids  lying,  and  yet  there  is  nothing  about  which  people 
generally  are  so  sensitive  as  a  doubt  of  their  veracity. 

Liar. — The  term  liar  is  one  of  the  most  opprobrious 
epithets  which  may  be  applied  to  a  person,  and  its  use  has 
often  been  the  cause  of  much  mischief.  This  expression  is 
very  frequently  not  only  much  misunderstood,  but  badly 
misused.  And  just  here,  it  is  important  to  remember  that 
words  are  the  representatives  of  ideas,  and  if  we  use  the 
wrong  words  to  express  our  thoughts,  we  are  liable  to  be 
misapprehended,  and  thus  do  ourselves  and  others  injury. 

Anecdote.— The  following  anecdote  will  illustrate  the 
wrong  use  of  terms.  The  celebrated  John  Wesley  was  on 
one  occasion  at  table  with  some  friends,  when  the  lady  of 
the  house  asked  him  to  take  another  cup  of  tea.  He  de- 
clined then,  but  afterward,  his  appetite  improving  probably, 
he  said  he  would  be  pleased  to  take  another  cup  ;  when 
she,  with  much  surprise,  replied  that  "  she  did  not  know 
before  that  a  minister  would  tell  a  lie."  He  answered  that 
u  he  did  not  wish  to  tell  a  lie.  but  he  thought  that  a  minister 

Wlr.it  is  the  subject  of  Chapter  XI?  Repeat  the  text.  What  is  the  m  Mining 
of  abomination?  Why  is  the  epithet  liar  so  offensive?  Give  the  anecdote  of  John 
Wesley. 


VERACITY.  55 

might  change  his  mind."  Her  difficulty  arose  from  not 
knowing  what  was  meant  by  a  lie,  and,  therefore,  she  was 
not  only  led  into  an  act  of  gross  impoliteness,  but  also  of 
great  injustice  to  an  excellent  man. 

A  lie  and  an  untruth. — Few  persons  make  a  distinction 
between  a  lie  and  an  untruth.  That  there  is  a  most  im- 
portant difference  may  easily  be  perceived.  An  untruth 
may  be  defined  as  "  an  assertion  that  is  contrary  to  the 
fact,"  while  a  lie  is  the  "  assertion  of  an  untruth  with  an 
intention  to  deceive."  A  lie  is  always  an  untruth,  but  an 
untruth  is  not  always  a  lie.  A  man,  from  ignorance  or 
misunderstanding,  may  assert  what  is  untrue  and  not  vio- 
late the  moral  law ;  but  if  what  he  says  is  contrary  to  the 
truth,  and  he  knows  it,  he  is  guilty  of  lying. 

If  my  neighbor,  for  instance,  shall  say  that  America  was 
discovered  in  1620,  he  has  made  a  misstatement,  for  such  is 
not  the  truth,  and  it  is  plain  that  he  has  confounded  the 
discovery  of  America  with  the  landing  of  the  Pilgrims. 
This  he  might  have  done  without  any  intention  to  deceive : 
if,  therefore,  I  say  to  him,  "  you  have  stated  the  fact  incor- 
rectly," or  uwhat  you  have  stated  is  not  true,"  do  I  charge 
him  with  lying?  Certainly  not.  But  if  I  tell  him  he  lies,  I 
mean  that  the  statement  he  made  was  false,  and  that  he 
knew  it.  It  is  plain  that  in  making  so  grave  a  charge  as 
that  a  person  lies,  we  must  have  a  clear  and  unquestionable 
proof,  not  only  of  the  untruth,  but  also  of  the  design  to  de- 
ceive. 

Nothing  is  easier  with  vulgar  people  than  to  use  hard 
names  ;  first,  because  they  are  irritating,  and  such  persons 
have  no  regard  for  the  feelings  of  their  neighbors ;  and, 
secondly,  because  they  have  really  little  regard  for  truth.  A 

Why  did  that  woman  attribute  the  lie  to  him?  Why  was  it  not  a  lie?  Give  the 
distinction  between  a  lie  and  an  untruth.  Is  an  untruth  always  a  lie?  Why?  Wnat 
may  cause  a  man  to  tell  an  untruth?  Give  the  illustration  above.  What  is  the  dif- 
ference between  telling  a  person  he  is  mistaken  and  that  he  lies?  What  is  the 
character  of  people  generally  who  use  disgraceful  epithets? 


56  MORAL  LAW. 

truly  honorable  man  is  very  sensitive  in  all  matteis  which  ap- 
pear to  cast  discredit  upon  his  integrity  or  veracity,  and,  for 
this  reason,  the  dishonorable  man  affects  a  sensitiveness  he 
really  does  not  feel.  The  latter  may  lie,  and  cheat,  and 
steal,  and  his  distress  arises,  not  from  doing  these  dishon- 
orable acts,  but  in  being  discovered  and  told  of  it. 

Anecdote. — A  story  is  told  of  a  man  who  had  a  quarrel 
with  a  mathematician,  and,  after  considerable  abuse,  con- 
cluded by  calling  him  a  liar.  Preserving  his  temper,  the 
latter  calmly  replied,  "You  have  called  me  a  liar,  which  is 
a  very  grave  charge  against  one  who  claims  to  be  a  gentle- 
man. Now,  if  you  can  prove  it,  it  must  be  true,  and  I 
shall  be  ashamed  of  myself;  but  if  you  can  not  prove  it,  it 
is  you  who  should  be  ashamed,  because  you  state  what  is 
not  true  for  purposes  of  mischief.  It  is  you,  then,  who  are 
the  liar." 

"Whitelies  and  black.— As  a  lie  is  any  intentional  violation 
of  the  truth,  it  is  plain  that  to  make  a  lie  it  is  not  necessary 
to  use  spoken  language ;  it  may  be  uttered  in  words,  or 
signs,  or  gestures  of  the  head,  or  motions  of  the  body.  A 
pupil  may  cough  a  lie  to  deceive  his  teacher  in  school — in 
short,  any  means  taken  to  create  a  false  impression  is  a  lie. 
It  is  no  less  a  lie  when  told  by  the  old  to  the  young,  than 
by  the  young  to  the  old  ;  by  the  parent  to  the  child,  than  by 
the  child  to  the  parent.  When  the  mother  says  to  her  little 
child,  tfcThe  bears  will  catch  you  if  you  go  into  the  street," 
she  lies.  She  knows  there  are  no  bears  there.  Many 
children  are  taught  to  lie  in  this  manner. 

A  lie  may  be  told  by  uttering  only  a  part  of  the  truth, 
and  keeping  back  some  facts  which  are  necessary  to  a  com- 
plete knowledge  of  the  whole.  Again,  it  may  consist  in  an 

What  is  the  difference  given  between  the  honorable  and  dishonorable  man?  Give 
the  anecdote.  What  was  the  wisdom  of  the  reply?  Is  it  necessary  to  speak  to 
make  a  lie?  Are  any  lies  innocent?  Give  the  various  ways  in  which  lies  may 
be  used. 


VERACITY.  57 

exaggeration  or  overstatement  of  facts.  These  are  the 
most  C'jmmon  forms  of  deception,  and  are  as  base  as  state- 
ments in  which  there  is  not  a  particle  of  truth.  Nor  does 
it  matter  whether  the  subject  be  important  or  unimportant ; 
a  lie  told  as  a  joke  is  no  less  a  lie  because  it  is  a  joke,  and 
a  joking  liar  can  not  be  a  gentleman.  There  can  be  no 
such  thing  as  an  innocent  lie,  or  a  harmless  liar. 

Truth  as  to  words  spoken. — It  is  not  unusual  to  hear 
persons  attempt,  not  only  to  give  the  ideas  expressed  by 
another,  but  to  state  them  in  the  precise  language  in  which 
they  were  uttered.  While  it  is  very  desirable  to  quote  the 
very  words  that  fall  from  another's  lips,  it  is  also  very  diffi- 
cult, and  very  few  persons  have  the  natural  ability  or  the 
cultivation  to  do  it  with  entire  accuracy. 

Anecdote. — To  illustrate  to  his  school  the  necessity  of 
absolute  precision  in  the  statement  of  words,  and  the  diffi- 
culty of  acquiring  it,  a  gentleman  selected  from  the  high 
school  six  of  his  most  capable  boys,  whose  average  age 
was,  perhaps,  seventeen  years.  He  explained  the  experi- 
ment he  was  about  to  make,  and  desired  them  to  give  it 
their  close  attention,  in  order,  if  possible,  to  repeat  the 
words  he  was  about  to  give  them.  The  plan  wras  to  show 
Master  A  a  short  sentence  written  on  a  piece  of  paper, 
which  Jie  was  requested  to  memorize  and  whisper  to  Master 
B,  who,  in  turn,  was  to  communicate  it  to  Master  C,  and 
so  on,  till  the  last  of  the  six  should  receive  it,  and  write  it 
upon  the  blackboard. 

The  boys  were  anxious  to  prove  that  they  could  tell  a 
straight  story  when  they  applied  their  minds  to  it,  especially, 
sincj  a  failure  on  this  trial  would  show  them  to  be  inaccu- 
rate, and  consequently  unreliable  in  all  ordinary  state- 
is  it  right  to  tell  a  lie  as  a  joke?  Is  there  danger  of  lying  habits?  How  are  they 
formed?  Why  is  it  difficult  to  give  the  precise  language  of  others?  Is  it  often  at- 
tempted? With  what  results?  Give  the  experiment. 


53  MORAL  LAW. 

ments,  where  no  unusual  efforts  were  made  to  report  cor- 
rectly. The  following  sentence  was  prepared  for  the  trial. 
"  Maternal  affection  is  an  instinct  which  most  animals  pos- 
sess in  common  with  man."  After  each  boy  had  commu- 
nicated the  sentence  to  his  neighbor,  the  last  one  wrote  the 
following,  as  his  version  :  u  Maternal  affection  is  an  instinct 
which  all  animals  possess  except  man." 

A  comparison  of  these  two  sentences  proves  that  it  is  a 
difficult  feat  of  memory  to  repeat,  even  under  favorable  cir- 
cumstances, any  words  uttered  by  another.  Since  these 
boys,  selected  for  their  smartness,  accustomed  to  give  atten- 
tion as  pupils,  anxious  to  show  their  ability  to  hear  exactly 
and  repeat  accurately,  failed  to  make  a  true  report  of  eleven 
words,  how  much  more  liable  must  ordinary  persons  be, 
under  circumstances  less  favorable,  to  report  incorrectly  the 
precise  words  in  a  given  conversation.  A  change  of  two 
or  three  words  in  the  above  experimental  sentence  makes 
the  last  boy  state  the  very  reverse  of  the  sentiment  expressed 
by  the  first  one.  How  absurd  it  is  to  suppose  that  persons 
generally  can  reproduce  the  exact  language  of  others,  and 
how  exceedingly  cautious  we  should  be  in  giving  or  receiv- 
ing statements  claiming  to  be  so  accurate. 

Doubtful  Credibility.— There  are  persons  with  very  re- 
markable memories,  who  are  able  to  repeat,  not  only  the 
sentiments  of  another  in  the  order  in  which  they  are  deliv- 
ered, but  also  to  give  the  exact  language  in  which  they  are 
uttered.  Such  people  are  exceedingly  rare  ;  so  that  it  may 
be  safely  assumed  as  a  rule,  that  witnesses  who  unhesitat- 
ingly testify  to  the  precise  language  of  another,  especially 
in  a  long  conversation,  are  of  doubtful  credibility. 

Why  did  it  fail?  Repeat  each  sentence  given  in  the  experiment.  What  is  the 
difference  between  them?  Why  was  this  a  favorable  test?  Why  would  the  boys 
be  anxious  to  succeed?  Would  persons  generally  be  more  successful  than  these 
boys?  If  there  was  a  failure  in  a  test  case  like  this,  is  it  likely  that  persons  gener- 
ally can  repeat  language  accurately?  Why  should  we  have  a  care  about  stating 
words  precisely?  Can  we  always  credit  those  who  say  they  state  the  precise 
words  of  a  conversation?  Why?  What  danger  is  there  in  attempting  to  give 
the  precise  words? 


VERACITY.  59 

CHAPTER  XII. 

"A  righteous  man  hatcth  lying" 


VERACITY.      (Continued.) 

Gossip. — The  following  little  poem  will  illustrate  the  in- 
ability of  some  persons  to  report  words  correctly,  as  spoken 
of  in  the  preceding  chapter : 

"Said  Gossip  One  to  Gossip  Two, 

While  shopping  in  the  town, 
*  One  Mrs.  Pry  to  me  remarked, 
Smith  bought  his  goods  of  Brown.' 

"Says  Gossip  Two  to  Gossip  Three, 

Who  cast  her  eyelids  down, 
'I've  heard  it  said  to-day,  my  friend, 
Smith  got  his  goods  from  Brown.' 

"Says  Gossip  Three  to  Gossip  Four, 

With  something  of  a  frown, 
'I've  heard  strange  news — what  do  you  think? 
Smith  took  his  goods  from  Brown.' 

"Says  Gossip  Four  to  Gossip  Five, 

Who  blazed  it  round  the  town, 
'I've  heard  to-day  such  shocking  news- 
Smith  stole  his  goods  from  Brown.'" 

Truth  as  to  things  done. — The  same  principle  of  evi- 
dence holds  good  with  reference  to  things  done  as  in  words 
spoken.  If  we  are  likely  to  be  inaccurate  in  the  report  of 
language,  so  we  may  fail  to  be  correct  in  narrating  what 

"What  is  the  subject  of  Chapter  XII?    Repeat  the  text.     Give  the  substance  of  the 
little  poem.     What  does  the  poem  teach?    Are  such  exaggerations  common?    Why? 


60  MORAL  LAW. 

we  see.  If,  by  inattention,  we  hear  erroneously,  by  the 
same  neglect  we  may  see  imperfectly.  Several  persons 
may  witness  an  exciting  occurrence,  and,  while  they  agree 
as  to  the  general  facts,  may  differ  very  much  in  their  state- 
ment of  the  separate  incidents.  One  may  see  what  entirely 
escaped  the  notice  of  another  who  had  an  equal  opportunity 
for  observation. 

Now,  it  is  evident  that,  in  giving  testimony,  they  may 
disagree  in  many  particulars,  and  yet  each  may  state  exactly 
the  impressions  made  on  his  mind  and  be  entirely  truthful. 
If  they  differ,  their  disagreement  is  not  necessarily  an  evi- 
dence of  a  want  of  veracity,  but  only  a  confirmation  of  the 
truth  that  two  persons  are  rarely  impressed  by  what  they 
see  in  precisely  the  same  way. 

Promises. — A  promise  may  be  defined  as  "an  agreement 
to  do,  or  not  to  do,  a  certain  thing."  When  such  an  engage- 
ment is  made,  the  party  or  parties  are  in  honor  bound  to 
fulfill  it  in  its  letter  and  spirit  As  no  one  can  look  into 
the  future  to  deteimine  what  may  happen,  the  greatest  care 
should  be  taken  not  to  promise  anything  that  he  may  not 
reasonably  expect  to  perform.  If  a  boy  promises  his 
teacher,  for  instance,  to  prepare  a  given  lesson  by  to-mor- 
row, and  willfully  neglects  the  duty,  he  lies  ;  for  the  promise 
was  made  with  an  intention  to  deceive.  If  the  promise 
was  made  in  good  faith  and  forgotten,  he  did  not  tell  the 
truth,  nor  did  he  tell  a  lie,  but  his  neglect  to  perform  the 
work  was  a  wrong  to  himself  and  his  teacher,  the  repetition 
of  which  would  result  in  a  habit  injurious  to  his  character 
and  reputation. 

If  the  promise  was  made  with  the  intention  of  perform- 

Do  people  generally  see  more  accurately  than  they  hear?  *  May  two  persons  state 
the  fact  of  any  occurrence  differently  and  both  tell  the  truth?  Hx>w?  If  they  disa- 
gree does  it  prove  that  either  is  lying?  What  is  a  promise?  Is  a  person  morally 
hound  to  keep  his  promises?  Suppose  he  is  unable,  docs  he  lie?  Suppose  he  is  able, 
and  does  not,  does  he  lie?  Is  a  forgotten  promise  a  lie?  Why?  Is  it  an  untruth? 
Why?  What  is  our  duty  in  reference  to  promises?  What  must  excuse  us  from  per- 
forming a  promise?  Why? 


VERACITY.  61 

ing  it,  and  in  returning  home  he  had  fallen  and  broken  his 
leg,  so  that  it  was  impossible  for  him  either  to  study  or 
to  return  to  school,  he  should  not  be  held  responsible,  as  he 
is  not  to  blame  for  the  non-performance  of  his  agreement. 
From  these  illustrations  it  will  be  perceived  that  we  have 
no  right  to  promise  what  we  are  unable  or  unwilling  to 
perform  ;  but  if  we  make  any  engagement  with  the  inten- 
tion of  keeping  our  word,  and  are  prevented  by  circum- 
stances we  did  not  foresee,  and  could  not  control,  we  do  no 
wrong.  Every  promise  should  be  understood  as  depending 
upon  providential  circumstances. 

Of  promises  to  do  wrong. — There  are  some  promises 
which  are  made  in  good  faith  that  ought  never  to  be  fulfilled. 
A  boy  agreed  with  his  classmates  to  go  to  a  neighboring  or- 
clrird  to  steal  apples  When  the  appointed  time  came,  he 
determined  not  to  go,  for  his  conscience  had  whispered, 
u  Thou  shah  not  steal"  and  he  concluded  to  obey  it.  The  boys 
jeered  him  for  a  coward,  and  claimed  that  as  an  honorable 
bov  he  should  stick  to  his  promise.  He  reasoned  in  this 
way:  "Before  I  made  this  agreement,  I  was  under  obliga- 
tions to  God  and  man  not  to  steal.  I  had  no  right  to 
promise  to  do  wrong.  My  first  duty  was  to  obey  God,  and 
while  it  was  wrong  to  make  the  promise,  it  would  be  a 
greater  wrong  to  keep  it,  therefore  I  shall  not  go."  If  this 
reasoning  be  correct,  it  is  wrong  to  promise  to  do  wrong, 
and  therefore  such  a  promise  is  not  morally  binding. 

If  we  are  under  no  moral  obligation  to  fulfill  a  promise 
made  to  do  a  wrong,  there  can  be  no  dishonor  in  refusing 
its  performance.  Dishonor  belongs  to  those  who  persist  in 
doing  wrong  after  they  have  discovered  the  right. 

Is  u  promise  to  do  wrong-  binding-?  Why?  Give  the  illustration  and  the  argu- 
ment. Is  the  argument  correct?  What,  then,  is  our  duty  in  reference  to  promises  to 
do  wrong?  Sha.ll  we  make  such  promises?  Shall  we  fulfill  them? 


G2  MORAL   LAW. 

CHAPTER  XIII. 

"  Thou  shalt  not  bear  false  witness  against  thy  neighbor." 


EVIDENCE. 

Oaths. — Among  the  various  classes  of  men  there  will  al- 
ways be  differences  and  misunderstandings  concerning  per- 
sons and  property.  In  a  state  of  nature  these  disputes  are 
settled  by  a  resort  to  arms,  when  the  stronger  and  more  cun- 
ning subdues  the  weaker,  without  any  reference  to  princi- 
ples of  right.  In  enlightened  countries,  courts  are  estab- 
lished and  judges  are  appointed  to  determine,  by  lawful 
means,  all  disputes  between  citizens.  Law-loving  and  law- 
abiding  people  never  attempt  to  enforce  their  rights  except 
in  the  way  prescribed  by  law.  When  an  appeal  is  made  to 
the  courts  to  right  the  wrongs  or  settle  the  controversies  of 
citizens,  witnesses  are  called  in  to  give  evidence  concerning 
the  facts.  As  it  is  written  in  the  moral  law,  u  Thou  shalt 
not  bear  false  witness  against  thy  neighbor"  every  one  is 
under  obligation  to  speak  the  truth. 

Since  the  giving  of  testimony  in  court  may  concern  a 
neighbor's  life  or  liberty,  reputation  or  property,  it  is  well 
to  impress  upon  the  conscience  of  the  witness  the  solemn 
obligation  he  is  under  to  tell  the  truth.  For  this  purpose 
he  is  expected  to  take  an  oath,  which  is  an  appeal  to 
Almighty  God  to  witness  the  truth  about  to  be  uttered. 
Every  man  is  under  as  much  obligation  to  tell  the  truth 
without  taking  the  oath  as  with  it,  and  every  truly  good 

What  is  the  subject  of  chapter  XIII?  What  is  the  text?  How  are  disputes  settled 
in  a  state  of  nature  ?  How  in  enlightened  countries?  What  do  the  courts  require? 
Why  is  every  one  under  obligation  to  speak  the  truth?  Repeat  the  text.  "What  is 
an  o;uh?  Is  it  our  duty  to  tell  the  truth  at  all  times? 


EVIDENCE.  63 

man's  word  is  as  good  as  his  oath,  .yet  there  are  those  who 
are  rendered  more  careful  by  this  solemn  ceremony. 

Anecdote.  —  The  virtue  of  the  ancient  Athenians  is  very 
remarkable,  as  was  exhibited  in  the  case  of  Euripides. 
This  great  poet,  though  famous  for  the  morality  of  his  plays, 
had  introduced  a  person,  who,  being  reminded  of  an  oath 
he  had  taken,  replied,  tk  I  swore  with  my  mouth  but  not 
with  my  heart."  The  impiety  of  this  sentiment  set  the  au- 
dience in  an  uproar  ;  made  Socrates  (though  an  intimate 
friend  of  the  poet)  leave  the  theater  with  indignation,  and 
gave  so  great  offense  that  he  was  publicly  accused  and 
brought  upon  his  trial,  as  one  who  had  suggested  an  evasion 
of  what  they  thought  the  most  holy  and  indissoluble  bond 
of  human  society.  So  jealous  were  these  virtuous  heathen 
of  the  slightest  hint  that  might  open  the  way  to  the  violation 
of  an  oath. 

The  legal  Oath.  —  There  are  two  forms  in  which  an  oath 
is  administered  in  our  courts,  and  for  the  benefit  of  those 
who  have  conscientious  scruples  against  taking  an  oath, 
there  is  provided  what  is  termed  "  the  affirmation." 
Either  of  these  forms  may  be  used  at  the  request  of  the 
witness. 

1st.  Oath  by  the  uplifted  hand.  —  The  witness  holds  up 

his  right  hand  to  heaven,  as  if  to  ask  God  to  hear  and  help 
him  speak  the  truth.  The  officer  of  the  court,  who  is 
legally  authorized  to  administer  the  oath,  repeats  the  follow- 
ing solemn  words  :  "  You  do  swear,  in  presence  of  Almighty 
God,  that  the  evidence  you  shall  give  in  this  case  shall  be 
the  truth,  the  whole  truth,  and  nothing  but  the  truth,  as  you 
shall  answer  to  God  in  the  great  day."  The  witness  bows 
to  the  officer,  and  answers,"!  do." 

What  Is  the  object  of  the  oath?  Give  the  anecdote.  Why  were  the  heathen  an- 
pryatthe  poet?  What  is  meant  by  the  legal  oath?  Describe  the  form  of  taking 
the  oath  by  the  upliited  hand.  Repeat  the  oath. 


o»  TUB 


64  MORAL  LAW. 

2d.  Oath  on  the  Bible. — As  a  peculiar  sacredncss  is  at- 
tached to  the  Bible  as  the  word  of  God,  an  oath  is  prepared 
in  which  it  is  used.  The  witness  lays  his  hand  upon  it,  and 
the  officer  administering  the  oath  says:  "You  do  solemnly 
swear,  upon  the  Holy  Evangels,  that  the  evidence  you  shall 
give  in  this  case  shall  be  the  truth,  the  whole  truth,  and 
nothing  but  the  truth,  so  help  you  God."  The  witness  then 
kisses  the  Book,  to  show  his  willingness  to  tell  the  truth  as 
God  shall  help  him. 

3d.  The  affirmation. — The  solemn  affirmation  is  used 
by  the  Friends,  or  Quakers,  and  others  who  prefer  it  in  pref- 
erence to  the  forms  of  the  oath.  The  officer  says  to  the 
witness  :  "You  do  solemnly,  sincerely,  and  truly  affirm  that 
the  evidence  you  shall  give  in  this  case  shall  be  the  truth  to 
the  best  of  your  knowledge  and  belief,  and  this  you  affirm." 
The  witness  says,  "  I  do." 

Perjury. — The  violation  of  the  oath,  or  affirmation,  is 
not  a  breach  of  the  moral  law  only,  but  also  of  the  civil 
law,  and  the  crime  is  denominated  perjury.  If  no  depend- 
ence could  be  placed  upon  the  sacred  obligation  of  the  oath, 
there  would  be  an  end  to  human  confidence  ;  men  would 
fail  to  recognize  their  relation  to  the  moral  law  whose  Au- 
thor is  the  very  essence  of  truth,  and  human  society  would 
lose  its  strongest  bond.  He  who  is  guilty  of  perjury  is  es- 
teemed an  enemy  of  God  and  the  state,  and,  if  convicted 
by  the  court,  is  subject  to  very  severe  punishment. 

As  the  best  of  men  are  liable,  from  a  great  variety  of  cir- 
cumstances, to  be  mistaken,  it  is  quite  possible  that,  even 
with  the  best  intentions,  they  may  not  always  speak  the 
truth.  All  that  the  laws  of  God  or  man  require  is  that  the 
witness  shall  exercise  great  care  in  making  his  statements, 

Why  do  some  prefer  to  take  the  oath  upon  the  Bible?  .Describe  this  method.  Is 
there  any  difference  in  sanctity  between  these  methods?  Does  a  good  man  require 
the  aid  of  an  oath  to  enable  him  to  tell  the  truth?  Why  is  the  form  of  affirmation 
preferred  by  some?  Give  that  form.  Is  it  less  binding  than  the  oath?  What  is 
perjury?  What  is  done  with  a  perjurer?  Why?  What  do  the  laws  require? 


EVIDENCE.  G5 

and  that  he  shall  speak  the  truth  "  according  to  the  best  of 
his  knowledge  and  belief,"  and  to  declare  it  u  without  fear, 
favor,  or  affection  "  for  the  parties  concerned. 

Involuntary  evidence.— The  moral  law  requires  that 
men  shall  live  peaceably  with  each  other,  as  was  discussed 
in  Chapter  VIII ;  but  such  is  the  weakness  of  human  na- 
ture, that  it  is  not  always  possible  to  obey  the  law.  The 
civil  courts  must  adjust  the  difficulties  that  neighbors  can 
not  or  will  not  settle.  The  safety  of  the  individual,  and 
the  welfare  of  the  community,  depend  upon  the  legal  ar- 
rangement of  all  strifes,  and  all  good  citizens  are  bound  to 
afford  whatever  aid  is  necessary  to  effect  the  object.  The 
moral  as  well  as  the  civil  law  requires  that  we  shall  give 
evidence  when  called  upon  by  the  legal  authorities. 

No  man  is  obliged  to  be  a  witness  against  himself  in  the 
courts,  but  he  may  be  compelled  to  testify  concerning  others, 
even  when  his  feelings  and  interests  would  prompt  him  to 
keep  silent.  In  case  he  should  refui-e  to  tell  what  he  knows, 
the  court  would  send  him  to  prison  till  he  should  be  willing 
to  divulge  it.  However  mortifying  fo  the  pride,  or  distress- 
ing to  the  mind,  the  evidence  may  be,  it  should  be  given 
fully  and  honestly,  without  any  mental  reservation  or  con- 
cealment. We  are  morally  bound  to  tell  the  truth,  and 
should  not  yield  to  any  temptation  to  deviate  from  this  duty. 

Voluntary  evidence. — The  state  is  composed  of  indi- 
viduals who  are  united  to  promote  their  highest  wre!fare  in 
the  protection  of  the  rights  of  life,  liberty,  and  property. 
Every  individual  is  interested,  for  everv  one  has  some  rights 
that  need  protection.  Any  infraction  of  the  law  is  an  in- 
jury to  the  whole  community,  which  every  member  should, 

Is  it  possible  to  live  peaceably  with  all  men?  Why?  How  must  differences  be 
settled?  What  depend  upon  the  prompt  settlement  of  disputes?  Should  pupils  re- 
fer their  differences  to  teachers,  or  continue  to  quarrel?  Is  a  man  obliged  to  testify 
against  himself?  Is  he  obliged  to  testify  concerning-  others?  What  will  be  done 
if  he  refuses  to  testify?  Why  should  the  court  compel  a  man  to  testify?  Is  every 
citizen  interested  in  the  enforcement  of  the  law?  Why? 

M.  M.— 6 


GO  MORAL  LAW. 

if  possible,  avert.  If  the  incendiary  burns  a  ho°  se,  it  is  a 
loss  not  only  to  the  owner,  but  a  serious  damage  to  the  pub- 
lic ;  if  a  horse  is  stolen,  the  whole  community  is  disturbed, 
since  every  man's  horse  is  liable  to  be  taken  ;  if  a  man  is 
knocked  down  and  robbed,  every  man's  person  and  property 
are  insecure  if  the  robber  is  not  detected  and  punished. 
The  feeling  of  safety  which  every  good  community  enjoys 
is  disturbed  when  outrages  of  this  kind  occur. 

It  is  the  duty,  then,  of  every  good  citizen  to  make  his 
best  efforts  to  discover  such  perpetrators  of  crime  and  bring 
them  to  justice.  It  would  be  a  cowardly  wrong  for  any  one 
to  conceal  his  knowledge  of  such  offenders,  and  thereby 
screen  them  from  punishment.  While  it  is  an  unpleasant 
duty  to  become  a  voluntary  informer,  }et  the  welfare  of  so- 
ciety as  a  whole,  and  of  every  individual,  demands  that 
such  information  be  given.  A  public  informer  may  be  a 
public  benefactor. 

Opinions  in  Evidence.  —  Witnesses  are  often  called  to 
give  opinions  with  reference  to  things  about  which  thev  c;m 
not  speak  with  certainty.  Thus,  a  physician  may  be  sum- 
moned to  testify  whether,  in  his  opinion,  a  certain  man 
came  to  his  death  by  a  blow  on  the  head  or  a  stab  in  the 
side  ;  a  farmer,  to  give  his  estimate  of  the  value  of  a  certain 
horse  ;  a  mechanic,  to  determine  the  strength  and  durability 
of  a  piece  of  machinery.  These  conclusions  are  matters 
of  judgment,  and  one  man  is  not  to  be  blamed  if  his  opinion 
does  not  agree  with  that  of  another. 

Opinions  are  valuable  according  to  the  age,  experience, 
intelligence,  and  general  character  of  the  witness.  Young 
people  are  apt  to  form  judgments  too  hastily.  They  often 
jump  at  conclusions  without  carefully  weighing  all  the  facts 
and  circumstances,  and  thus  do  injury  to  themselves  and 


Is  it  the  duty  of  every  one  to  assist  in  brin^m"-  offenders  to  justice?  Why?  Why 
m:iy  :i  voluntary  informer  be  a  public  benefactor?  May  a  person  swear  to  that 
which  he  does  not  certainly  know?  Illustrate  how  one  may  give  an  opinion  on 
oath.  What  is  an  opinion  w^rtli  as  evidence? 


EVIDENCE.  07 

others.  If  one  farmer  thinks  a  horse  worth  fifty  dollars,  ac- 
cording "  to  the  best  of  his  knowledge  and  belief,"  and  an- 
other values  him  at  seventy-five,  each  may  speak  exactly  as  he 
thinks,  and  thus  tell  the  truth  according  to  his  understanding. 
A  jury  would  be  guided  in  their  verdict  by  the  testimony  of 
the  man  whom  they  suppose  to  have  the  most  experience, 
or  the  best  judgment,  and  this  without  any  reflection  upon 
the  other.  We  can  not  be  too  careful  in  giving  our  opinions 
in  evidence  when  they  affect  the  interests  of  our  neighbor. 

Slander. — It  is  not  alone  in  courts  of  law  that  we  are 
commanded  not  to  bear  false  witness.  Comparatively  few 
persons  will  swear  falsely,  as  the  lear  of  God  and  man  con- 
strains them  to  tell  the  truth.  It  is  in  the  associations  of  so- 
ciety that  the  command  is  most  frequently  violated.  Jeal- 
ousy, envy,  and  anger  are  often  exhibited  in  bitter  speeches 
and  slanderous  remarks.  Slander  is  defined  to  be  a  false 
report,  maliciously  put  in  circulation  to  injure  another's  good 
name.  Bad  passions  are  not  alone  responsible  for  the  cir- 
culation of  scandal ;  for  the  mere  desire  of  telling  news 
lea  Is  some  persons  to  bear  false  witness. 

No  habit  is  more  dangerous  to  individuals  and  society, 
since  neither  purity,  innocence,  nor  integrity  is  proof  against 
the  poison  of  a  malicious  tongue.  It  is  written  in  the  moral 
law :  "  Thou  shalt  not  go  up  and  down  as  a  tale-bearer 
among  thy  people"  for  u  The  words  of  a  tale-bearer  are 
as  wounds"  It  is  also  declared  that  "A  good  name  is 
rather  to  be  chosen  than  great  riches"  and  Shakespeare, 
a  great  English  poet,  thus  expresses  the  same  idea : 

"Who  steals  mv  purse  steals  trash;     .     T     . 
But  he  that  filches  from  me  my  good  name 
Robs  me  of  that  which  not  enriches  him, 
And  makes  me  poor  indeed." 

What  will  govern  a  jury  in  a  conflict  of  opinions?  Why  is  it  our  duty  to  be  care- 
ful in  expressing  opinions?  May  carelessly  expressed  opinions  do  harm?  How? 
Is  it  in  courts  alone  that  we  must  not  hear  false  witness?  What  is  slander?  What 
are  causes  of  slander?  Why  is  the  haliit  of  using  slanderous  language  dangerous? 
To  whom  is  it  dangerous?  What  is  written  of  the  slanderer?  What  is  more  valu- 
able than  a  good  name?  Repeat  the  words  of  the  poet. 


68  MORAL  LAW. 

They  say. — It  not  unfrequently  happens  that  persons  in- 
vent or  circulate  an  evil  story,  and,  to  relieve  themselves 
from  the  responsibilities  of  slander,  take  shelter  behind  an 
irresponsible  "  they  say."  The  following  little  poem  gives 
some  excellent  advice  concerning  this  cowardly  method  of 
perpetrating  and  perpetuating  mischief: 

"THEY  SAY." 

"  'They  say' — Ah!  well,  suppose  they  do; 
But  can  they  prove  the  story  true  ? 
Suspicion  may  arise  from  naught 
But  malice,  envy,  want  of  thought. 
Why  count  yourself  among  the  'they' 
Who  whisper  what  they  dare  not  say  ? 

"  'They  say' — But  why  the  tale  rehearse 
And  help  to  make  the  matter  worse  ? 
No  good  can  possibly  accrue 
From  telling  what  may  be  untrue; 
And  is  it  not  a  nobler  plan 
To  speak  of  all  the  best  you  can  ? 

"  'They  say'— Well,  if  it  should  be  so, 
Why  need  you  tell  the  tale  of  woe? 
Will  it  the  bitter  wrong  redress, 
Or  make  one  pang  of  sorrow  less? 
Will  it  the  erring  one  restore, 
Henceforth  to  'go  and  sin  no  more?' 

"  'They  say' — Oh  !  pause,  and  look  within  : 
See  how  your  heart  inclines  to  sin. 
Watch!  lest  in  dark  temptation's  hour 
You,  too,  should  sink  beneath  its  power. 
Pity  the  frail,  weep  o'er  their  fall, 
But  speak  of  good,  or  not  at  all." 

It  is  not  necessary  to  repeat  an  injurious  story,  even  if  it 
is  true,  unless  it  be  done  from  motives  of  kindness  to  the 
erring  one,  or  to  prevent  further  injury.  The  mere  fact 

Why  do  persons  quote  "they  say"  when  telling  a  slander?  Commit  the  poem, 
"They  Say."  Is  it  always  necessary  to  repeat  what  "  they  say?"  Will  it  do  good? 
Will  it  prevent  harm?  If  it  is  true,  does  that  justify  spreading1  it  abroad? 


EVIDENCE.  GO 

that  a  disreputable  rumor  is  true  does  not  authorize  or  jus- 
tify any  one  in  giving  it  further  circulation. 

Two  parties  to  a  slander.— People  sometimes  forget 
that  it  takes  two  to  make  a  slander :  one  to  utter  it,  the 
other  to  listen  to  it.  The  moral  law  condemns  not  only  the 
tale-bearer,  the  flatterer,  and  the  revealer  of  secrets,  but  it 
equally  censures  those  who  have  "  itching  ears,"  thus  :  "A 
'wicked  doer  giveth  heed  to  false  lips,  and  a  liar  giveth 
ear  to  a  naughty  tongue" 

That  was  a  wise  reply  which  a  gentleman  made  to  a 
noted  gossip  who  began  telling  him  how  "Everybody  was 
talking  about  him,  and  saying  terrible  things."  He  listened  a 
moment,  and  then  replied  :  "  Do  you  talk  about  me,  Mrs.  B  ?" 
"  Why,  no  !"  u  Well,  then,  I  do  not  care  what  others  say." 

Two  sides  to  a  Story. — Since,  as  has  already  been  shown, 
some  persons  do  not  possess  the  power  of  attention  neces- 
sary to  see  and  hear  accurately,  nor  the  command  of  lan- 
guage which  enables  them  to  express  the  exact  truth,  nor 
the  proper  estimate  of  the  value  of  a  good  name,  nor 
an  earnest  desire  to  speak  justly,  we  should  be  exceedingly 
careful  about  giving  credit  to  one  side  of  any  story  affecting 
life,  liberty,  reputation,  or  property,  until  we  have  heard 
the  other.  It  is  a  rule  of  our  courts,  based  upon  justice, 
that  no  one  shall  be  found  guilty  of  any  charge  until  he  has 
had  a  chance  for  a  hearing  and  a  defense.  So  it  should  be 
in  private  affairs.  There  are  always  two  sides  to  a  ques- 
tion, and  he  is  only  half  informed  who  hears  but  one. 

"Stop  and  weigh  it." — One  morning  an  enraged  coun- 
tryman came  to  Mr.  M's  store  with  very  angry  looks.  He 
left  his  team  in  the  street,  and  had  a  good  stick  in  his  hand. 

I  low  many  does  it  take  to  make  a  slander?  What  does  the  moral  law  condemn? 
Repeat  what  is  written  of  a  wicked  doer  and  a  liar.  What  was  the  reply  of  the 
g-i-ntleman  to  Mrs.  B?  Why  was  it  wise?  Can  we  learn  the  truth  by  hearing  one 
sick-'r  What  is  the  rule  of  the  courts?  How  much  can  we  learn  by  hearing  one 
side  of  a  story? 


70  MORAL   LAW. 

u  Mr.  M,"  said  the  angry  countryman,  "'1  bought  a  paper 
of  nutmegs  here  in  your  store,  and  when  I  got  home  they 
were  more  than  half  walnuts;  and  that's  the  young  villain 
that  I  bought  'em  of,"  pointing  to  John. 

"John,"  said  Mr.  M,  udicl  you  sell  this  man  walnuts  for 
nutmegs?" 

"No,  sir  !  "  was  the  ready  answer. 

"  You  lie,  you  little  villain  !  "  said  the  countryman,  still 
more  enraged  at  his  assurance. 

u  Now,  look  here,"  said  John  ;  "  if  you  had  taken  the 
trouble  to  weigh  your  nutmegs,  you  would  have  found  that 
I  put  in  the  walnuts  gratis." 

"  Oh,  you  gave  them  to  me,  did  you?" 

t4Yes,  sir;  I  threw  in  a  handful  for  the  children  to 
crack,"  said  John,  laughing  at  the  same  time. 

u  Well,  now,  if  that  ain't  a  young  scamp  !  "  said  the  coun- 
tryman, his  features  relaxing  into  a  smile  as  he  saw  through 
the  matter. 

Much  hard  talk  and  bad  blood  would  be  saved  if  people 
Would  stop  to  -weigh  before  they  blame  others. 

The  following  little  verse  is  suggestive  of  our  duty,  and 
is  worthy  of  being  committed  to  memory : 

"It's  a  very  good  rule  in  all  things  of  life, 

When  judging  a  friend  or  a  brother, 
Not  to  look  at  the  question  alone  on  one  side, 
But  always  to  turn  to  the  other. 

"We  are  apt  to  be  selfish  in  all  our  views, 

In  the  jostling,  headlong  race, 
And  so,  to  be  right,  ere  you  censure  a  man, 
Just  '  put  yourself  in  his  place.'  " 

Mistakes.— rMistakes  in  the  statement  of  facts  are  likely 
to  occur  even  with  the  most  careful  and  reliable  persons ; 
and,  although  sometimes  very  mortifying  and  annoying, 

Repeat  the  poem,  "  Put  Yourself  in  His  Place."  Can  we  know  the  whole  -ruth 
by  hearing  one  .side  ol"  it?  What  is  our  duty? 


EVIDENCE.  71 

they  should  always  be  rectified  kindly  and  in  a  charitable 
spirit.  The  following  anecdote  will  show  how  errors  should 
be  corrected  : 

u  Once,  during  the  temporary  absence  of  Dr.  Hall  from 
the  city  of  Washington,  his  clerk  made  out  some  bills,  and, 
among  others,  sent  one  to  Gen.  Jackson.  On  his  return  the 
doctor  found  a  note  from  the  president,  inclosing  a  check 
for  the  amount,  deducting  an  old  charge  which  had  been 
called  for  and  settled,  and  for  which  he  held  a  receipt.  The 
fact  that  a  bill  had  been  sent  was  not  less  a  mortification  to 
Dr.  Hall  than  the  error  in  the  account  itself.  But  on  look- 
ing at  the  president's  check,  -he  found  that  the  signature 
had  been  omitted.  He  therefore  returned  it,  with  the 
expression  of  his  regret  that  the  bill  had  been  sent,  and 
pointed  out  the  general's  omission.  The  check  was  duly 
signed  and  sent  hack,  inclosed  in  a  note  with  this  remark: 

"  Dear  Doctor:  The  best  of  men  are  liable  to  mistakes. 

"ANDREW  JACKSON." 

Flattery. — Flattery  is  defined  as  "  false  praise  bestowed 
to  accomplish  some  purpose."  Self-love  is  so  blind  as  to 
receive  commendation  where  none  is  really  deserved.  The 
flatterer,  perceiving  this  weakness,  takes  advantage  of  it  to 
promote  his  own  plans.  Lying  and  flattery  go  hand  in 
hand,  as  it  is  written  :  "A  lying  tongue  hatcth  those  that 
arc  afflicted  by  it ;  and  a  flattering  mouth  ivorkctJi  ruin" 
It  is  mean  and  cowardly  to  take  advantage  of  weakness 
and  credulity  in  order  to  promote  our  own  schemes,  as  it  is 
written :  "A  man  that  flattercth  his  neighbor  sprcadcth 
a  net  for  his  feet" 

"  No  flattery,  boy  !  an  honest  man  can  't  live  by 't : 
It  is  a  little,  sneaking  art,  which  knaves 
Use  to  cajole  and  soften  fools  withal. 
If  thou  hast  flatt'ry  in  thy  nature,  out  with  't!  " 

What  was  the  incident  of  General  Jackson?  What  does  it  prove?  Define  flat- 
tery. What  is  the  object  of  the  flatterer?  Repeat  the  texts  concerning  liars  and 
llaUerers.  Repeat  the  poetry. 


72  MORAL  LAW. 

As  it  is  base  to  exercise  the  arts  of  a  flatterer  by  spread- 
ing a  net  for  an  unwary  victim,  so  it  is  weak  and  silly  to  be 
so  overcome  by  false  praise  as  to  lose  all  proper  estimate 
of  our  real  worth.  Approbation  is  certainly  more  agree- 
able than  censure,  but  false  praise  is  more  dangerous  than 
unjust  reproof.  It  is  sometimes  trying  to  the  feelings  to  ac- 
cept advice,  even  when  we  know  it  is  prompted  by  kind- 
ness ;  but  it  is  harder  to  receive  rebuke  patiently,  even  when 
it  is  deserved.  The  young  and  inexperienced  are  more 
likely  to  be  enticed  from  the  path  of  duty  by  the  lying  arts 
of  the  flatterer,  than  to  be  governed  by  the  less  agreeable 
advice  of  those  who  love  them.  It  is  written,  and  is  worthy 
of  our  remembrance,  that  "Faithful  are  the  wounds  of  a 
friend;  but  the  kisses  of  an  enemy  are  deceitful" 

Habits  Of  untruthflllness. — There  is  no  habit  which  so 
easily  and  insensibly  gro\vs  upon  the  young  as  that  of  speak- 
ing thoughtlessly.  They  often  fail  to  see  and  hear  atten- 
tively, to  use  exact  language  ;  they  censure — they  disguise — 
they  utter  opinions  as  facts;  and  thus,  like  the  Athenians 
who  "  spent  their  time  in  nothing  else,  but  either  to  tell 
or  to  hear  some  neiv  thing"  they  fall  into  habits  of  untruth- 
fulness — bearing  false  witness.  Thus,  when  a  lady  talks  of 
a  dreadful  glove,  a  horrid  ribbon,  an  awful-looking  bon- 
net, a  lovely  fan,  a  perfectly  splendid  calico  dress,  or  an 
exquisitely  delicious  cup  of  coffee,  she  shows  but  little 
knowledge  of  suitable  language  to  express  thought,  and  her 
friends  should  be  anxious  for  her  reputation.  In  the  use  of 
language,  as  in  other  things,  we  should  endeavor  to  "  ab- 
stain  from  all  appearance  of  evil" 

If  the  flatterer  is  dangerous,  what  shall  be  said  of  the  victim?  Why  is  it  easier 
to  accept  flattery  than  kind  reproof?  Whether  is  it  better  to  receive  flattery  or  re- 
proof? Why?  Which  is  the  more  agreeable?  What  is  meant  by  the  faithful 
wounds  of  a  friend?  Why  is  it  that  so  many  acquire  bad  habits  of  expression? 
What  are  some  of  the  common  exaggerations?  Is  such  the  language  of  truthful 
people?  How  shall  we  correct  such  habits? 


TEMPERANCE.  73 


CHAPTER  XIV. 

\Vine  is  a  Miocker,  strong  drink  is  raging:  and 
ever  is  deceived  thereby  is  not  ivise." 


TEMPERANCE. 

The  experience  of  the  we  rid  for  three  thousand  years 
confirms  the  truth  of  the  text  that  Divine  /«•  a  mocker"  Of 
those  who  read  this  book,  there  is  not  one  who  expects  to 
be  a  drunkard  ;  not  one  who  thinks  it  possible  that  his 
strength  shall  fail,  his  senses  become  impaired,  his  charac- 
ter ruined,  and  his  life  rendered  wretched  by  the  use  of 
strong  drink.  Of  those  who  have  been  lost  to  health,  hap- 
piness, home,  and  heaven,  through  the  terrible  temptations 
of  a  diseased  appetite,  not  one  ever  supposed,  in  the  flush 
of  youth,  that  he  should  fill  a  drunkard's  grave.  And  yet 
the  fact  that  so  many  are  going  to  destruction  proves  how 
sadly  and  surely  men  are  deceived  u  hen  they  do  not  listen 
to  the  voice  of  reason,  and  give  heed  to  the  lessons  of  expe- 
rience. 

The  drunkards  of  to-day  were  innocent  school-children  a 
few  years  ago,  and  the  drunkards  of  a  few  years  hence  will 
be  of  those  who  arc  boys  to-day.  "Wine  is  a  mocker." 
It  deceives  the  boy  with  false  ideas  of  manliness ;  it  disap- 
points the  man  by  giving  him  the  weakness  without  the  in- 
nocence of  boyhood  ;  to  the  cold  it  offers  warmth  ;  to  the 
overheated  it  promises  coolness ;  the  weak  it  tantalizes  with 

What  is  the  subject  of  Chapter  XIV?  What  is  the  text?  Do  you  expect  to  be 
a  drunkard?  Why?  Do  people  when  young  ever  expect  to  become  drunkards? 
Why  do  so  many  drunkards  exist?  Is  it  impossible  that  you  will  be  a  drunkard? 
Why?  Who  were  the  drunkards  of  to-day?  Who  will  be  drunkards  a  few  years 
hence?  In  how  many  ways  is  it  proved  that  wine  is  a  mocker? 
M.  M.— 7. 


74  MORAL   LAW. 

anticipated  strength  ;  the  sick  it  cheers  with  false  hopes  of 
health  ;  it  deludes  the  coward  with  expectations  of  courage, 
and  makes  the  really  bravo  reckless  and  fool-hardy  ;  it  ridi- 
cules the  wise  by  giving  them  the  tongues  of  fools  ;  it  oilers 
pleasure,  but  derides  the  seeker  by  only  giving  mortification 
and  pain  ;  it  makes  the  very  ground  mock  the  step  stag- 
gjr:ng  with  unsteady  motion,  and  at  the  bitter  end  of  pro- 
tracted dissipation  it  sums  up  an  accumulation  of  horrois 
in  dreadful  "  delirium  tremens,"  when  the  sufferer  is  taunted 
by  fiends  who  seem  to  laugh  and  jeer  and  revel  with  Satanic 
satisfaction  about  the  wreck  of  their  unfortunate  victim. 

The  description  of  the  fearful  effects  of  intemperance, 
written  thousands  of  years  ago,  is  the  best  representation 
that  can  be  given  of  them  to-day  :  "  Who  hatfi  T.VOC?  Who 
hath  sorrow?  Who  hath  contentions?  Who  hath  bab- 
bling? Who  hath  wounds  without  cause?  Who  hath 
redness  of  eyes?  They  that  tarry  long  at  tJic  icv'/vr." 

If  these  are  the  probable  inheritance  of  him  who  uses 
strong  drink  ;  if  drunkards'  graves  are  recruited  from  the 
ranks  of  the  young;  if  hearts  are  broken  and  homes  are 
destroyed  ;  if  the  best  and  the  bravest  in  the  land,  through 
the  mockery  of  a  feeling  of  security,  fall  victims  to  this 
terrible  destroyer,  what  must  we  do  to  escape  a  calamity 
so  awful  ? 

An  old  and  experienced  physician  of  Illinois  remarked  : 
ki  I  would  not  drink  one  glass  of  intoxicating  liquor  each 
day  in  a  year  for  the  state  of  Illinois ;  if  I  did,  I  should  be- 
come a  miserable,  degraded  drunkard."  That  man  had 
studied  the  terrible  effects  of  alcohol  upon  the  human  sys- 
tem ;  he  had  also  observed  the  operations  of  the  law  of 
habit,  discussed  in  Chapter  II,  and,  kr.owing  that  he  was 
neither  stronger  nor  better  than  many  who  had  been  ruined, 
he  could  not  feel  safe  to  put  himself  in  any  degree  of  temp- 
tation. He  had  seen  enough  to  confirm  the  truth  that 

I5i-.ir.it  tin-  text,  "  Who  hath  \voe?"  Why  does  the  tarrying  at  the:  wine  produce 
these  results?  Will  we  escape  these  distresses?  How?  Give  the  old  physician's 
observation. 


TEMPERANCE.  75 

*'  wine  is  a  mocker,  strong  drink  is  raging:  and  whoever 
is  deceived  thereby  is  not  wise." 

"  Wild  Oats." — People  sometimes  console  themselves 
with  the  remark  that,  "  Young  folks  will  be  gay  ;  "  u  You 
must  not  expect  to  see  old  heads  on  young  shoulders;" 
u  Boys  must  sow  their  wild  oats,"  etc.  Such  suggestions 
indicate  a  total  lack  of  reflection  and  observation.  It  is 
written  :  ''  They  that  plow  iniquity  and  sow  wickedness 
reap  the  same"  and  u  He  that  soweth  iniquity  shall  reap 
vanity"  We  may  search  the  pages  of  the  moral  law,  but 
we  find  no  promise  that  they  who  violate  its  precepts  shall 
be  exempt  from  its  punishments.  It  is  written  that  "  A 
prudent  man  foreseetli  the  evil  and  hidcth  himself',  but 
the  simple  pass  on  and  are  punished"  He  is  simple  indeed 
who  supposes  that  he  will  be  an  exception  to  those  rules 
which  operate  on  mankind  generally.  Such  a  delusion  has 
been  fatal  to  many  a  poor  soul,  who  has  discovered  when 
too  late  how  corroding  are  the  links  of  the  terrible  chain 
which  fetter  and  gall  him. 

Temptation. — The  prayer  of  every  wise  man  who  knows 
the  force  of  bad  habits,  and  the  weakness  of  human  nature 
to  resist  them,  is,  u  Lead  us  not  into  temptation,  but  de- 
liver us  from  evil"  If  it  is  the  part  of  wisdom  to  shun 
the  allurements  of  vice,  it  is  no  less  the  part  of  prudence 
and  love  to  avoid  placing  temptations  in  the  way  of  our 
neighbor  which  may  possibly  entice  him  to  ruin.  There 
are  certain  customs  of  society  whose  tendency  is  to  lead  the 
innocent  and  unwary  into  evil  habits,  and  to  confirm  those 
uho  have  already  acquired  a  taste  for  strong  drink,  thus 
destroying  the  hope  of  their  reformation.  When  Christmas 
festivities,  New  Year's  calls,  and  social  parties  are  made 

What  is  meant  by  wild  oats?  Repeat  the  texts  about  sowing  and  reaping.  What 
shonl'l  prudent  people  do?  How  do  simple  persons  act?  To  which  class  do  you  be- 
on^?  What  is  the  prayer  of  every  wise  person?  May  we  pray,  "  deliver  us  from 
temptation,1'  and  then  seek  the  temptation?  Why?  Name  some  ol'  the  wrong  cus- 
toms of  society  that  lead  to  tcmptAtion. 


76  MORAL  LAW. 

the  occasions  of  wine  drinking,  they  are  to  be  shunned  by 
those  who  have  either  respect  for  themselves  or  love  for 
their  neighbor.  The  society  of  the  good  requires  no  such 
aids  as  wine  and  strong  drink  to  add  to  the  amusement  or 
sociability  of  its  members. 

When  people  must  be  stimulated,  sometimes  even  to  in- 
toxication, in  order  to  enjoy  the  pleasures  of  social  inter- 
course, it  is  evident  that  the  moral  and  intellectual  qualities 
of  the  company  must  be  of  a  very  low  order.  It  is  written  : 
4<  Woe  unto  them  that  rise  up  early  in  the  morning,  thai 
they  may  follow  strong  drink  j  that  continue  until  night, 
till  ivine  injlame  them.  And  the  harp,  and  the  viol,  the 
tabret,  and  pipe,  and  wine,  are  in  their  feasts."  Some  of 
the  saddest  histories  that  have  been  written  record  the  temp- 
tation and  fall  of  those  who  have  struggled  to  gain  a  mas- 
tery over  their  appetites,  but  who,  in  an  unlucky  moment, 
amidst  a  parly  of  revelers,  were  presented  with  the  fatal 
cup,  and  drank  and  were  lost.  And  not  the  least  sorrowful 
part  of  the  story  is  the  fact  that  many  a  man  has  been  en- 
ticed to  ruin  by  the  fascinating  glass  presented  by  the  hands 
of  a  thoughtless  woman. 

"  Put  it  Ollt  Of  Sight."— Bishop  Asbury  was  a  guest  of 
a  family  who  were  profuse  in  their  hospitalities.  Brandy 
was  placed  on  the  table,  and  he  was  invited  to  partake  ;  but 
he  declined.  The  lady  blushed  and  said  : 

u  Bishop,  I  believe  that  brandy  is  good  in  its  place.'* 

"  So  do  I,"  said  the  bishop  ;  "  if  you  have  no  objection, 
I  will  put  it  in  its  place."  So  he  put  it  in  the  old-fash- 
ioned cupboard  in  the  corner  of  the  room,  saying,  with  em- 
phasis : 

"  That  is  the  place,  and  there  let  it  stay,  never  to  be 
brought  on  the  table  again." 

Is  it  necessary  to  our  amusement  to  drink  wine  or  strong-  drink?  What  must  be 
the  quality  of  the  company  that  needs  such  stimulus?  What  is  written  on  this  sub- 
ject in  the  moral  law?  Do  women  ever  tempt  men  to  drink?  How?  Why?  Shall 
you  ever  tempt  a  person  to  such  ruin?  What  was  Bishop  Asbury's  advice? 


TEMPERANCE.  77 

"Touch  not,  taste  not,  handle  not."— There  is  only 

one  absolutely  certain  method  of  avoiding  the  miseries  of 
drunkenness,  and  that  is  given  in  the  moral  law  for  our 
guidance.  It  is  written :  kt  Look  not  tJwu  upon  the  wine 
when  it  is  red,  when  it  giveth  his  color  in  the  cup,  when 
it  moveth  itself  aright.  At  the  last  it  biteth  like  a  serpent, 
and  stingeth  like  an  adder"  If  every  youth  in  the  land 
would  solemnly  determine  to  conform  to  the  spirit  of  that 
law,  and  shun  every  thing  which  intoxicates,  there  would 
be  no  more  drunkards. 

Moral  courage. — Charley  P  was  engaged  as  a  clerk  and 
errand  boy  in  the  store  of  Mr.  L,  who  was  accustomed  to 
treat  such  of  his  customers  as  desired  it  with  intoxicating 
liquor.  One  day  the  bottle  was  empty,  and  Charley  was 
requested  by  his  employer  to  go  to  the  drug  store  and  have 
it  replenished.  He  very  kindly,  but  very  decidedly,  de- 
clined to  obey  the  command,  which  caused  the  proprietor 
no  little  confusion  and  annoyance.  When  evening  came, 
Charley  was  asked  if  he  had  refused  to  go  for  the  liquor  as 
a  matter  of  principle,  or  simply  from  pride.  He  replied 
that  he  could  not  do  it  because  he  did  not  think  it  ri^ht, 

o 

The  answer  was  satisfactory,  and  the  boy  kept  his  situation. 
Charley  was  simply  obeying  the  moral  law,  as  it  is  writ- 
ten, "  Woe  unto  him  that  giveth  his  neighbor  drink,  tJiat 
puttcth  the  bottle  to  him,  and  maketh  him  drunken  also" 
Did  every  youth  in  the  land  have  the  moral  courage  to  do 
right  according  to  his  conviction  of  duty,  we  would  be  a 
better  and  a  happier  people.  The  only  safety  for  ourselves 
and  those  we  love  is  to  set  our  faces  resolutely  against  the 
sale  and  the  use  of  any  thing  that  intoxicates,  and  in  doing 
this  we  fulfill  our  highest  obligations  to  God  and  our 
neighbor. 

What  is  the  only  safe  rule  on  this  subject?  Repeat  what  the  moral  law  says. 
What  shall  we  do  to  avoid  being  bitten?  Is  it  a  self-denial  not  to  use  strong  drink? 
Why  use  it  then?  Give  the  anecdote  of  Charley  P.  Did  he  do  right?  Why?  Re- 
peat the  text.  What  is  the  duty  of  every  one  in  this  respect?  What  can  you  do  to 
prevent  drunkenness? 


78  MORAL  LAW. 

CHAPTER   XV. 

"The  hand  of  the  diligent  maketh  rich" 


RIGHT   OF   PROPERTY. 

The  right  to  get  and  hold  property  is  universally  recog- 
nized. Every  man  is  entitled  to  employ  his  talents  of  body 
and  mind  in  procuring  the  pecuniary  means  that  will  add 
to  his  comfort  and  happiness,  and  when  it  is  obtained  no 
one  has  a  right  to  take  it  away  or  use  it  without  the  owner's 
consent.  This  is  a  truth  of  which  every  one  is  conscious  — 
it  needs  no  demonstration. 

Ownership  by  possession. — There  are  various  methods 
by  which  the  right  to  property  is  acquired.  One  of  the 
first  and  most  natural  of  these  is  ownership  by  possession. 
Some  kinds  of  property  can  be  said  to  be  owned  only  when 
they  are  subject  to  our  control.  A  man  may  catch  a  fish, 
snare  a  rabbit,  or  shoot  a  deer,  and  it  becomes  his  only 
when  secured,  on  account  of  the  labor  and  skill  employed 
in  getting  it.  These  are  wild  animals  and  are  the  prize 
of  any  who  may  capture  them.  They  only  become  prop- 
erty when  reduced  to  possession.  A  man  has  no  right  to 
snare  his  neighbor's  chickens,  or  to  shoot  his  sheep,  as  by 
so  doing  he  interferes  with  that  to  whose  possession  he  can 
lay  no  just  claim,  a  prior  right  having  already  been  estab- 
lished by  the  owner  in  rearing  them. 

What  is  the  subject  of  Chapter  XV?  Repeat  the  text.  What  is  meant  by  the 
text?  Has  every  man  a  right  to  earn  and  possess  property?  Has  any  one  a  riurbt  to 
interfere  with  the  property  of  another?  What  is  one  of  the  first  methods  of  owner- 
ship? When  do  wild  animals  become  our  property?  If  we  capture  a  bird,  and  it 
escapes,  and  another  person  captures  it,  whose  property  is  it?  Would  the  same  rule 
apply  to  a  chicken?  Why?  May  a  person  justly  snare  our  doves?  Why? 


RIGHT   OF   PROPERTY.  79 

Ownership  by  labor.— It  is  a  wise  provision  of  Provi- 
dence that  man  should  labor  in  order  to  live,  it  being  neces- 
sary to  his  phys;cal,  mental,  and  moral  well-being  that  he 
engage  in  some  kind  of  work.  The  occupations  best  suited 
to  his  growth  and  development  are  those  which  employ  his 
muscles,  interest  his  mind,  and  at  the  same  time  give  full 
exercise  to  his  moral  faculties.  No  one  can  be  said,  in  any 
proper  sense,  to  be  independent ;  and  yet  that  person  is  least 
dependent  who  has  the  best  use  of  all  his  powers.  Some 
kinds  of  labor  are  preferable  to  others,  and  they  receive  a 
higher  remuneration  because  a  greater  degree  of  talent  and 
skill  is  required  in  their  performance  ;  but  all  work  honestly 
and  faithfully  clone  is  worthy  of  respect,  as  it  adds  to  the 
comfort,  convenience,  and  prosperity  of  society. 

The  farmer,  the  mechanic,  the  tradesman,  the  artist,  and 
every  operative,  adds  to  the  wealth  of  the  community  by 
just  as  much  as  he  produces  above  what  he  consumes.  A 
man  has  no  right  to  enjoy  life  who  is  not  willing  to  do  his 
part  in  the  production  of  something  winch  adds  to  the  gen- 
eral happiness  or  wealth  of  the  community.  The  Chinese 
have  a  proverb  that,  "The  hog  is  the  greatest  gentleman, 
since  he  can  live  without  work  ; "  but  the  sentiment  of  good 
society  is  that  all  work  is  worthy  of  respect,  and  that  a  man 
mav  be  a  gentleman  even  if  he  be  a  groom,  and  a  woman 
may  be  a  lady  though  she  be  obliged  to  earn  her  living  by 
washing  clothes. 


Ownership  by  inheritance  or  will.— Property  may  be 

acquired  by  the  operation  of  the  law  ;  as  when  a  blood  rela- 
tion dies  without  making  a  will  or  giving  direction  to  whom 
his  property  shall  be  given,  the  civil  law  determines  to 
whom  it  shall  go  and  in  what  proportion  it  shall  be  divided. 

I  >  work  necessary?  Why?  Who  is  most  independent?  Why  do  some  kinds  of 
labor  receive  better  pay  than  others?  Is  this  rierht?  Is  all  work  worthy  of  respect? 
Whv?  What  is  the  Chinese  proverb?  Is  it  true?  Is  it  the  duty  of  every  one  to 
work  with  head  or  hand?  May  a  groom  be  a  p^entU-man,  or  a  washerwoman  be  a 
Why?  Is  it  the  business  in  which  he  engages  that  makes  one  a  gentleman? 
What  is  meant  by  inheriting  property?  .- 


80  MORAL  LAW. 

But  if  a  person  makes  a  will  and  dies,  his  property  will  be 
distributed  as  the  will  prescribes,  since  after  a  life  of  toil 
and  economy  it  would  be  unjust  and  prejudicial  to  the  best 
interests  of  society,  if  a  man  could  not  direct  in  what  man- 
ner his  accumulations  should  be  employed. 

It  is  a  singular  fact,  which  shows  the  importance  of  labor 
in  the  development  of  character,  that  large  fortunes  rarely 
descend  through  three  generations.  The  intelligence,  thrift, 
economy,  and  work  necessary  to  make  a  fortune  is  also  nec- 
essary to  keep  it ;  and  these  virtues  rarely  descend  to  the 
grandchildren  of  those  who  have  accumulated  great  wealth. 
It  is  not  unfrequently  the  case  that  even  the  expectation  of 
an  inheritance  takes  away  the  noblest  and  best  incentives  to 
manly  enterprise  and  honorable  ambition. 

Ownership  by  exchange. — When  a  man  kills  a  deer, 

catches  a  fish,  or  raises  a  crop  of  corn,  he  may  exchange 
the  products  of  his  skill  and  labor  with  the  men  who  make 
his  shoes,  his  powder,  and  his  plow.  This  exchange  of  la- 
bor for  labor  and  product  for  product  is  called  commerce. 
Rules  are  required  for  the  regulation  of  commerce  which 
are  founded  in  justice  between  man  and  man.  If  the  strong 
and  the  cunning  were  permitted  to  despoil  the  weak  and 
ignorant,  a  condition  of  savage  selfishness  would  follow, 
and  the  right  of  property  be  found  in  him  who  has  the  pos- 
session and  is  able  to  defend  it. 

The  moral  law  prescribes  the  principles  by  which  neigh- 
bors shall  be  governed  in  their  commercial  intercourse.  It 
is  written  :  "  Thou  shalt  not  defraud  thy  neighbor,  neither 
rob  him;"  u  Te  shall  not  steal,  neither  deal  falsely, 
neither  lie  one  to  another;"  "  Te  shall  do  no  unrighteous- 
ness in  judgment,  in  meteyard,  in  weight*  or  in  measure. 
Just  balances,  just  weights,  shall  ye  have."  Nothing  can 

Do  large  fortunes  generally  descend  to  grandchildren?  Why?  Why  does  the 
expectation  of  riches  injure  many  persons?  Is  it  safe  generally  to  obtain  wealth  ex- 
cept by  working  for  it?  What  is  the  exchange  of  products  called?  Why  are  com- 
mercial rules  necessary?  What  is  written  in  the  moral  law? 


RIGHT   OF   PROPERTY.  81 

be  added  to  give  force  to  these  plain,  simple  commands,  ex- 
cept the  one  already  quoted  :  u  Whatsoever  ye  ^vo^dd  tJiat 
should  do  unto  you,  do  ye  even  so  to  them" 


The  business  contract.  —  A  contract  may  be  defined  as 
u  an  agreement  between  two  or  more  persons  for  a  legal 
consideration  or  price  to  do,  or  not  to  do,  a  certain  thing." 
The  parties  to  such  agreement  must  act  without  any  com- 
pulsion, and  be  of  such  equal  conditions  that  no  advantage 
may  be  taken  by  either.  They  must  be  both  able  and  will- 
ing to  contract. 

Thus,  a  large  boy  can  not  rightfully  force  a  bargain  with 
a  little  child,  for  the  little  one  may  not  be  able  to  understand 
his  own  interests.  Nor  can  a  strong  boy  justly  compel  a 
weak  one  to  make  a  contract  —  he  might  as  well  rob  him. 
A  contract  to  do  an  illegal  act  is  no  more  morally  binding 
than  a  promise  to  do  wrong,  as  we  learned  in  Chapter  XII. 
Every  contract  should  be  carefully  made,  clearly  under- 
stood, and  then  scrupulously  fulfilled.  When  an  engagement 
is  made  upon  the  general  statement  that,  "We'll  fix  the  pay 
at  another  time,"  or,  "We'll  make  it  all  right,"  it  is  alto- 
gether probable  that  when  the  settlement  is  attempted,  one 
or  both  the  parties  will  be  dissatisfied.  The  safe  way  to  do 
business  is  to  agree  in  all  particulars,  in  the  first  place,  and 
then  there  is  little  danger  of  fraud  or  misunderstanding. 

As  it  requires  two  or  more  individuals  to  make  a  contract, 
neither  party  can  dissolve  it,  morally  or  legally,  without  the 
consent  of  the  other.  Each  is  in  honor  bound  to  carry  out 
the  agreement,  even  if  it  works  to  his  own  disadvantage. 
To  illustrate  this  principle,  suppose  that  A  is  employed  in 

What  is  added  to  these  rules  of  justice?  Why  shall  we  not  give  short  weight  and 
measure?  What  is  the  golden  rule?  Why  is  it  called  the  golden  rule?  What  is  a 
contract?  When  one  man  is  compelled  to  contract  with  another,  can  he  be  com- 
pelled to  peiform  it?  WThy?  Why  may  not  a  big  boy  bargain  with  a  little  one?  Is 
a  promise  to  do  wrong  binding?  Is  a  contract  to  do  wrong  binding?  If  a  man  has 
been  paid  to  do  wrong,  shall  he  do  it?  What  care  should  be  used  in  making  a  con- 
tract? Is  it  right  to  settle  the  terms  of  a  contract  at  the  time  it  is  made,  or  defer  it? 
What  is  the  better  way?  Can  either  party  dissolve  a  contract  at  pleasure?  Should 
a  man  carry  out  the  contract  if  he  loses  by  it?  Why? 


82  MORAL  LAW. 

the  purchase  of  wool,  and  that  he  contracts  with  Farmer  B, 
from  whom  he  engages  the  produce  of  his  flock  at  a  given 
price.  The  wool  is  to  be  delivered  at  a  certain  time  after 
the  usual  sheep-shearing  season. 

The  price  of  wool  is  not  always  the  same,  but  rises  or 
falls  as  the  demand  for  it  increases  or  diminishes.  These 
changes  in  price  are  not  governed  by  invariable  rules  whose 
operations  can  be  clearly  and  accurately  foretold,  therefore 
each  buyer  and  seller  must  judge  for  himself  concerning  the 
probabilities  of  a  rise  or  a  decline.  Contracts  of  this  kind 
must  be  made  in  advance,  so  that  a  large  amount  shall  be 
kept  constantly  at  the  mills ;  for,  if  the  supply  ceases,  they 
must  stop,  thus  injuring. the  manufacturer  and  the  operators, 
whose  families  must  sutler  when  they  cease  to  have  employ- 
ment. Suppose,  from  any  cause,  the  price  of  wool  rises 
suddenly,  and  the  farmer  finds  that,  if  he  had  not  contracted 
for  forty  cents  a  pound,  he  might  have  realized  forty-five, 
which  would  pay  him  better  for  the  keeping  of  his  flock. 
Still,  he  is  in  honor  bound  to  deliver  the  wool  and  fulfill  the 
terms  of  his  agreement.  In  this  case,  A  gains  and  B  loses. 
But  suppose  the  conditions  changed,  and  that  the  wool  crop 
is  greater  than  was  supposed,  and  the  price  falls  five  cents  a 
pound.  If  B  was  the  loser  before,  and  had  been  unwilling 
to  carry  out  his  agreement,  he  could  not  conscientiously 
claim  the  benefit  of  his  bargain  ;  but,  having  borne  his  loss 
before,  he  is  not  unwilling  now  to  claim  his  advantage  to 
make  it  good. 

Public  interest  in  business  integrity.— The  interests 

of  society  are  so  interwoven  that  whatever  benefits  one 
member  is  an  advantage,  directly  or  indirectly,  to  all ;  and 
that  which  works  an  injury  to  one  is  a  loss  to  the  whole. 
Thus,  A  and  B  make  a  contract  by  which,  for  a  proper  con- 
Give  the  illustration.  Do  people  always  know  the  results  of  their  contracts? 
Why?  What,  then,  is  necessary  to  make  a  contract?  Is  it  rio-lit  to  make  a  contract 
hy  which  you  know  your  neighbor  must  lose?  Why  is  an  injury  to  one  in  society 
an  indirect  injury  to  all? 


RIGHT  OF  PROPERTY.  83 

wde ration,  A  shall,  at  a  given  time,  receive  one  hundred 
dollars.  Upon  the  strength  of  this  agreement,  A  makes 
other  contracts  with  C,  D,  and  E,  expecting  to  pay  them 
money  when  B  pays  him.  If  B  is  prompt,  A  will  receive 
his  hundred  dollars,  and  be  enabled  to  make  good  his  prom- 
ises to  these  parties  ;  and  thus  this  sum,  when  passed  from 
hand  to  hand,  may  pay,  perhaps,  a  thousand  dollars'  indebt- 
edness in  the  community.  If  B  fails,  then  A  fails  also, 
causing  confusion,  trouble,  and  perhaps  sufTering,  as  the 
result,  to  many  individuals. 

Small  contracts. — There  is  a  class  of  small  traders  and 
working  people,  whose  business  and  labor  are  necessary  to 
the  convenience  and  comfort  of  every  community,  and  for 
which  there  is  often  too  little  consideration.  These  people 
a»-e  almost  always  humble  and  poor.  Earning  compara- 
tively small  wages,  and  having  but  little  economy  or  thrift, 
they  can  not  lay  by  a  store  for  future  necessity.  They 
are  engaged  in  occupations  which  require  more  strength 
than  skill,  and  frequently  have  to  depend  upon  odd  jobs 
rather  than  permanent,  steady  woik.  Of  these  are  the 
wood-sawyer,  the  white-washer,  the  coal-carrier,  the  washer- 
woman, the  paper-carrier,  etc.  They  make  their  living  by 
their  daily  labor,  and  have  a  right  to  expect  prompt  pay- 
ment when  the  work  is  done.  It  is  cruel  carelessness  to  ex- 
pect or  require  a  washer-woman  to  call  for  her  wages  and 
to  be  told  to  call  again.  She  has  neither  time  nor  strength 
to  waste  in  running  after  her  money,  which  should  have 
been  paid,  as  she  expected,  when  her  labor  was  over. 
There  is  an  implied  obligation  in  all  such  contracts  for  labor 
to  pay  promptly,  and  this  for  the  reasons  that  such  laborers 
need  their  money  when  it  is  due,  and  are  unable  to  keep  ac- 

f»ivc  the  illustration.  What  may  be  the  effect  on  others  if  we  do  not  fulfill  our 
aiM-rctm  nts,?  What  on  ourselves?  Why  is  it  necessary  to  be  particularly  carelul  in 
small  contracts  to  pay  |Tnrnptly?  Who  are  those  who  generally  make  small  con- 
tra:-ts?  What  effect  may  it  have  to  disappoint  them?  Have  we  a  rierht  to  injure  the 
poor5  What  kind  of  payment  do  small  dealers  expect?  Why?  What  implied  ob- 
ligation is  in  all  such  contracts? 


84  MORAL   LAW. 

counts.  It  is  written  in  the  moral  law,  "Blessed  is  he,  that 
consider eth  the  poor;"  "  He  that  despiseth  his  neighbor 
sinneth)  but  he  that  hath  mercy  on  the  poor,  happy  is  he" 


CHAPTER  XVI. 
"The  laborer  is  'worthy  of  his  hire' 


RIGHT  OF  PROPERTY.      (Continued  ) 

The  Value  Of  labor,  like  that  of  wheat,  corn,  and  arti- 
cles of  commerce,  is  subject  to  the  same  laws,  rising  or 
falling,  according  to  the  amount  of  work  to  be  done  and  the 
number  of  hands  to  perform  it.  The  two  relations  which 
we  sustain  with  reference  to  labor  are  either  those  of  em- 
ployers or  workers.  As  employers  we  may  endeavor  to 
secure  the  best  services  for  ourselves,  and  at  the  same  time 
do  no  injustice  to  those  whom  we  employ,  by  requiring  of 
them  unusual  hours  of  labor,  or  work  exceeding  their 
strength  or  ability,  or  by  paying  less  than  a  reasonable  rate 
of  remuneration.  Nor  have  we  the  right  to  take  advantage 
of  the  necessities  of  laborers  to  force  them  to  work  for  less 
than  their  services  are  really  worth,  and  thus  "  Grind  the 
faces  of  the  poor"  Such  conduct  is  not  in  accordance 
with  the  law  of  love.  I  Tor,  on  the  other  hand,  has  the  la- 
borer any  right  to  give  les?  than  a  full  day's  honest  work 

What  is  written  in  the  moral  law?  Why  is  a  man  happy  that  hath  mercy  on  the 
poor? 

What  is  the  subject  of  Chapter  XVI?  Repeat  the  text.  What  is  the  law  affecting 
labor?  What  are  the  two  relations  that  we  sustain  to  labor?  What  is  rip-lit  for  us 
as  employers?  If  the  laborer  is  worthy  of  his  hire,  should  the  hire  be  worthy  of 
the  laborer?  Why?  Is  it  our  duty  to  tjet  all  the  work  we  can  for  the  ic..st  pay? 
Is  it  the  duty  of  the  laborer  to  get  all  the  pay  he  can  for  the  least  work?  May  the 
employer  take  advantage  of  the  laborer? 


RIGHT  OF  PROPERTY.  85 

for  a  fair  day's  pay  ;  nor  is  it  proper  for  him  to  take  advan- 
tage of  the  necessities  of  the  employer  to  compel  him  un- 
justly to  pay  more  than  the  services  are  really  worth.  The 
moral  law  says,  '•  Thou  shalt  not  defraud  thy  neighbor, 
neither  rob  him"  and  the  command  applies  alike  to  the 
master  and  the  servant,  the  employer  and  the  laborer.  Nor 
does  this  law  apply  alone  to  those  who  engage  in  the  hum- 
bler kinds  of  toil.  Every  laborer,  whether  public  officer, 
minister,  lawyer,  teacher,  or  doctor,  is  bound  in  honor  to 
render  his  best  and  fullest  service  to  those  who  employ  him, 
without  any  reservation,  except  t'iat  which  was  distinctly 
understood  when  the  engagement  was  made.  The  same 
rules  of  light  apply  to  all  kinds  of  service,  whether  it  be 
performed  with  the  head  or  the  hands.  The  law  of  love 
requires  perfect  justice  in  respect  to  labor  and  its  rewards. 

Renting  or  hiring. — A  limited  or  temporary  right  of 
property  may  be  acquired  by  renting  or  hiring.  A  wealthy 
man  can  not  live  in  all  his  houses,  or  employ  all  his  horses  ; 
so,  if  he  would  make  them  profitable,  he  must  rent  or  hire 
them,  to  be  used  by  others  for  a  given  time,  at  a  proper 
price.  When  a  house  is  rented,  or  a  horse  is  let  out  to  serv- 
ice, it  is  done  under  an  implied  condition  that  the  user 
shall  take  the  same  care  of  the  property  that  he  would  un- 
der similar  circumstances  if  it  were  his  own.  If  the  house 
be  injured,  or  the  horse  abused,  the  careless  party  is  morally 
and  legally  accountable  to  the  owner  for  the  damage.  In- 
human people  sometimes  misuse  a  hired  horse,  under  the 
impression  that  because  he  is  hired  they  have  a  right  to 
overtax  his  strength  or  speed.  Such  conduct  is  a  wrong  to 
the  owner  and  an  outrage  against  an  innocent,  uncomplain- 
ing animal. 

M.iy  the  laborer  take  advantage  of  the  employer  to  raise  his  pay?  What  docs 
the  moral  law  say  ?  Do  these  rules  apply  alone  t:>  those  who  work  with  their 
hands  ?  Why  ?  What  kind  of  a  right  may  we  acquire  by  renting  or  hiring  ?  What 
is  the  implied  condition  of  the  transfer  when  we  rent  or  hire  property  ?  How  shall 
we  take  care  of  rented  or  hired  property  ?  Is  it  right  to  abuse  a  horse  because  we 
have  hired  him  ?  Why  ? 


8G  MORAL  LAW. 

Borrowed  property. — Persons  are  sometimes  placed  un- 
der circumstances  in  which  they  can  not  buy  or  hire  prop- 
erty, and  are  obliged  to  borrow.  When  it  is  thus  obtained, 
if  there  be  no  agreement  in  words,  there  is  an  implied  obli- 
gation, which  every  honorable  person  will  be  careful  to  ob- 
serve, that  the  borrowed  article  shall  be  promptly  returned 
in  as  good  condition,  quality,  or  measure  as  it  was  received, 
and  at  such  a  time  as  was  agreed  upon,  or  at  such  time  as 
would  cause  the  least  inconvenience  to  the  lender.  If  loss 
or  damage  occur  to  the  property  when  in  the  possession  of 
the  borrower,  he  should  make  it  good  to  the  lender. 

Thus,  if  a  boy  should  borrow  another's  penknife  and 
break  it,  he  is  in  duty  bound  to  return  as  good  a  knife  to 
the  owner,  or  render  satisfaction  for  his  loss.  If  he  bor- 
row a  defective  knife,  and  it  breaks  in  his  hands,  he  is  not 
responsible  for  the  injury  or  loss  it  he  used  it  with  proper 
care.  Many  conditions  of  a  practical  character  might  be 
discussed  concerning  this  subject,  but  sufficient  has  been  de- 
tailed to  indicate  the  principle  of  kindness  and  fair  dealing 
upon  which  they  may  be  settled. 

There  is  no  class  of  persons  who  suffer  so  much  annoy- 
ance from  borrowers  as  those  who  lend  books.  It  is  often 
a  kindness  and  a  compliment  to  receive  the  loan  of  a  book, 
and  the  least  acknowledgment  of  the  favor  that  can  be  made 
by  the  borrower  is  to  return  it  promptly,  unsoiled  and  un- 
abused,  to  the  owner.  In  order  to  preserve  friendships  and 
prevent  misunderstandings,  it  is  better  never  to  borrow  if  it 
can  be  avoided.  This  is  a  good  rule  to  observe  even  among 
friends,  for,  though  it  is  very  kind  to  lend,  it  is  sometimes 
very  unkind  to  borrow. 

Borrowed  money. — Money  may  be  loaned  upon  the  same 
principle  that  other  property  is  rented  or  hired.  If  a  man 
may  hire  his  horse  for  profit,  he  may  also  loan  his  money 

If  wo  borrow  an  article,  what  are  the  implied  obligations  of  time,  weight, 
measure,  care,  etc.?  Give  the  illustration.  What  rare  should  he  taken  of  borrowed 
books?  Is  it  wise  to  borrow?  Why?  Why  may  it  be  unkind  to  borrow? 


RIGHT   OF  PROPERTY.  87 

for  gain.  When  it  is  thus  loaned  it  is  said  to  be  at  interest. 
Sometimes  money  is  more  plenty  than  at  others,  owing  to 
the  demand  for  it  in  business.  When  it  is  plenty  the  in- 
terest is  low,  but  when  it  is  in  great  demand  men  will  pay 
a  higher  rate  for  its  use.  When  a  man  borrows  money 
he  gives  his  note,  which  is  a  written  promise  to  pay  the 
lender  at  a  certain  time  the  amount  loaned,  with  interest. 
The  borrower  procures  the  signatures  of  one  or  more  per- 
sons to  the  note,  who  promise  to  pay  it  when  due  if  he 
fails.  These  persons  are  said  to  be  the  sureties. 

When  the  note  is  due,  it  is  presented  to  the  borrower,  who 
will  pay  it  if  he  is  able  ;  but,  if  he  can  not  meet  it,  the 
surety  will  be  obliged  to  do  so  for  him.  It  is  a  very  com- 
mon business  transaction  to  secure  money  in  this  manner, 
but  it  sometimes  happens  that  men's  plans  of  business  mis- 
carry, and  they  are  not  able  to  raise  the  funds  to  meet  their 
engagements.  When  such  accidents  happen,  their  sureties 
have  to  pay.  Several  principles  are  to  be  observed  in  trans- 
actions of  this  kind : 

First.  The  money  lender  has  no  right  to  take  advantage 
of  the  real  or  supposed  necessities  of  the  borrower,  and  to 
charge  an  extravagant  rate  of  interest  for  the  money  loaned. 
It  is  written,  "A  good  man  shoivcth  favor  and  lendeth" 
and,  "He  that  oppresseth  the  poor  reproacheth  his  Maker, 
but  he  that  honor  eth  Him  hath  mercy  on  the  poor." 

Second.  No  one  has  a  right  to  borrow  money  unless  he 
has  a  reasonable  prospect  of  paying  it  according  to  promise 
at  the  appointed  time.  Many  a  thoughtless  speculator,  de- 
sirous of  acquiring  wealth  suddenly,  has  ruined  himself  and 
his  sureties  by  investing  borrowed  capital  in  some  uncertain 
business  which  failed  to  make  the  expected  return,  and  lias 

V.'licn  money  is  loaned,  as  a  general  rule,  what  is  expected  of  the  borrower?  Is 
it  ri'^ht  to  loan  money  for  gain?  Why?  What  is  the  increase  called?  Why  do  the 
rates  of  interest  vary  at  different  times?  When  a  man  borrows  money,  what  does 
he  g-ive  the  lender?  What  is  a  note?  What  is  a  surety?  Why  do  men  have  sure- 
ties  for  their  notes?  What  is  the  first  principle  to  be  observed  in  transactions  of 
t'>is  kind?  What  is  written  of  him  that  opnresseth?  What  is  the  second  principle? 
What  is  written  of  the  borrower?  What  does  that  text  mean? 


88  MORAL  LAW. 

found  to   his   sorrow  the  truth   of  the   saying,  '''•The  bor- 
rower is  servant  to  the  lender." 

Third.  No  man  has  a  right  to  become  surety  for  an- 
other unless  he  is  able  and  willing  to  pay  the  debt  in  case 
the  principal  fails.  It  is  written,  "Be  not  thou  one  of  them 
that  strike  hands,  or  of  them  that  are  sureties  for  debts. 
If  thou  hast  nothing  to  pay,  why  should  he  take  away 
thy  bed  from  tinder  thee?"  Many  a  man  has  lost  his  ail, 
and  become  penniless,  because  he  became  surety  for  money 
he  never  expected  to  be  called  on  to  pay.  It  is  very  kind 
for  a  man  to  become  surety  for  his  neighbor,  but  if  the 
kindness  be  performed  at  the  risk  of  his  own  business,  it  is 
of  questionable  propriety.  It  is  written,  "  The  wicked  bor- 
roweth  and  payeth  not  again." 

Collection  Of  Debts. — The  business  relations  of  society 
are  so  various  and  complicated,  that  in  many  cases  it  is  im- 
possible to  prevent  the  contracting  of  debts.  As  far  as  it  is 
possible  this  should  be  avoided.  It  is  written  in  the  moral 
law,  "Render  therefore  to  all  their  dues:  tribute  to  whom 
tribute  is  due;  custom  to  whom  custom;  fear  to  whom 
fear;  honor  to  whom  honor.  Owe  no  man  anything  but 
to  love  one  another."  The  habit  of  permitting  small  debts 
to  accumulate  is  very  injurious  to  the  interests  of  the  trader, 
as  well  as  to  the  individuals  who  secure  the  credit.  The 
trader  is  damaged  on  account  of  the  unproductive  capital 
lying  idle  in  the  hands  of  his  customers  ;  by  the  time  and 
labor  necessary  to  make  his  collections ;  by  the  losses  that 
occur  from  giving  credit  to  dishonest  people,  and  by  the 
annoyances  arising  from  disputed  bills.  These  are  seri- 
ous inconveniences,  and  add  materially  to  the  expenses  of 
business. 

What  is  the  third  principle?  What  is  written  of  him  who  becomes  surety  for  an- 
other? Under  what  circumstances  may  a  man  become  surety?  When  sho-ild  he 
refuse  to  go  surety?  What  is  said  of  the  wicked  borrowing?  May  debts  always  he 
avoided?  Should  debts  be  avoided  when  possible?  Why?  What  is  written  about 
rendering  to  all  their  dues?  Why  are  small  debts  to  be  avoided?  What  are  some 
of  the  injuries  arising  to  the  trader? 


RIGHT  OF   PROPERTY.  89 

The  buyer  is  often  injured  by  getting  a  credit  for  goods 
he  does  not  really  need,  and  would  not  purchase  if  they 
were  to  be  pt;id  for  at  the  time  ;  by  the  habit  of  running  ac- 
counts without  knowing  their  extent ;  by  insensibly  becoming 
more  and  more  involved  until  he  is  astonished  and  almost, 
if  not  entirely,  overwhelmed  by  the  discovery  of  his  indebt- 
edness ;  by  the  loss  of  credit,  and  possibly  of  character. 
One  of  the  best  methods  of  preserving  our  credit  is  to  use 
it  sparingly.  He  who  pays  as  he  goes  is  never  harassed 
by  debt  and  always  knows  the  extent  of  his  means. 

There  are  several  rules  of  business  life  which  it  is  espe- 
cially desirable  that  the  young  should  learn  and  practice  : 

First.  Never  buy  what  you  do  not  need  because  it  is 
cheap. 

Second.  Never  purchase  on  ciedit  if  you  can  pay  the 
money  down. 

Third.  Do  not  buy  on  credit  unless  the  goods  are  indis- 
pensable, 

Fourth.  Never  get  goods  on  credit  without  knowing 
their  piecise  cost  and  fixing  the  time  at  which  you  will  can- 
cel the  debt. 

Fifth.  Never  lose  your  temper  or  exhibit  annoyance  at 
the  presentation  of  an  unpaid  account. 

1  here  are  many  occasions  when,  from  sickness,  misfor- 
tune, want  of  work,  or  failure  to  receive  expected  money, 
a  person  is  unable  to  pay  his  debts  at  the  appointed  time. 
Under  such  circumstances,  one  may  be  vexed  that  he  is 
not  ready  to  meet  his  engagements,  and  should  make 
such  apology  or  explanation  as  the  facts  will  justify  ;  but 
if  he  exhibit  anger,  it  is  very  strong  presumptive  evidence 
that  he  is  not  honest,  and  should  never  have  been  trusted. 
The  least  that  a  gentleman  can  do  is  to  state  his  condition 

What  are  those  arising  to  the  buyer?  How  shall  we  best  preserve  our  credit? 
Why,  if  possible,  should  we  pay  as  we  go?  What  is  the  first  rule?  The  second 
rule'  The  third  rule?  The  fourth  rule?  The  fifth  rule?  Sometimes  debts  can  not 
be  naid  ;  what  must  be  done?  Should  a  man  ever  show  anger  on  the  presentation 
of  an  unnaid  bill?  Why? 

M.  M.— 8. 


90  MORAL  LAW. 

kindly  and  frankly,  and  to  make  the  best  efforts  in  his  power 
to  pay  the  debt.  u  Owe  no  man  anything  but  to  love  one 
Another" 


CHAPTER  XVII. 

"  Thou  shalt  not  steal: 


RIGHT    OF    PROPERTY.      (Continued.) 

Theft. —  Stealing  is  defined  to  be  "  the  taking  and  carry- 
ing away  of  the  goods  ot  another  without  his  knowledge 
and  consent."  It  will  be  seen  that  there  is  no  mention  of 
value  in  this  law.  The  command  is  not  that  we  shall  not 
steal  gold,  jewels,  or  horses,  but  its  evident  meaning  is,  thou 
shalt  not  steal  anything.  In  this  the  moral  law  is  different 
from  the  civil  law,  which  makes  it  a  greater  crime  to  steal 
a  large  amount  of  property  than  a  small  one.  The  reason 
of  this  difference  is  that  the  former  is  given  by  God  to  guide 
the  conscience  of  each  individual,  while  the  latter  is  made 
by  man  for  the  protection  of  the  rights  of  the  citizen  in  so- 
ciety. Greater  punishments  are  prescribed  for  great  thefts 
than  for  small  ones,  since  the  community  is  disturbed  more 
by  the  loss  of  much  property  than  of  a  little. 

Sometimes  young  persons  fancy  that  they  may  take  ap- 
ples, melons,  nuts,  etc.,  without  serious  blame.  It  is  true 
that  such  things  as  these  are  not  of  great  value,  but  we  are 

\Vh;it  must  a  rcntleman  or  Indy  do?    What  sho\ild  he  our  rule  in  life? 

What  is  the  Fnhject  of  Chanter  XVII?  Repeat  the  text.  Define  stealing.  How 
much  cr  how  little  shall  we  steal  without  wronqr?  What  is  the  difference  between 
the  moml  and  the  civil  law?  What  is  the  object  of  the  moral  law?  Of  the  civil 
law?  V'Viy  (*o«>s  the  '-'<•'!  l°w  prescribe  parent  punishments  for  p-rent  the<V?  I?:  there 
a  moral  wrong  in  stealing  fruit?  Why  does  not  the  civil  law  punish  such  theft? 


RIGHT   OF   PROPERTY.  91 

discussing  a  question  of  right  and  not  one  of  value.  The 
moral  law  makes  no  distinction  as  to  the  value,  as  by  it  we 
are  not  authorized  or  permitted  to  steal  at  all.  Habits  of 
theft  must  have  a  beginning,  and  that  beginning  is  usually 
the  taking  of  little  things.  Scrupulous  honesty,  even  in  the 
smallest  things,  is  what  the  law  requires,  in  order  to  pre- 
vent the  formation  of  habits  so  dangerous.  Sometimes  the 
excuse  is  made  for  a  petty  theft  that,  "the  owner  would  not 
care."  The  only  safe  way  to  know  that  fact  is  to  ask  him. 
To  some  it  may  seem  a  joke  to  rob  a  dinner  basket,  a  melon 
patch,  an  orchard,  or  a  hen  roo^t,  but,  were  we  to  reverse 
the  ownership,  possibly  the  fun  would  be  less  apparent. 
"  Whatsoever  ye  would  that  men  should  do  unto  you,  do 
ye  even  so  to  them." 

Plagiarism,  or  literary  theft.— A  person  has  a  right  to 

the  products  of  his  brain  as  well  as  those  of  his  hands.  It 
requires  great  study  and  preparation  to  fit  a  man  to  compose 
a  piece  of  music  or  to  write  a  book.  When  such  a  work  is 
completed,  it  is  a  property  having  a  pecuniary  value.  To 
secure  the  profits  of  his  labor,  the  government  grants  to  the 
author  a  "  copyright,"  or  exclusive  permission  to  print  or 
publish  it  for  a  certain  number  of  years,  or  to  sell  the  right 
to  others.  The  design  of  the  government  in  thus  protecting 
the  works  of  authors  is  to  encourage  literary  and  artistic 
labor  by  securing  to  them  its  profits.  To  use  an  author's 
works,  and  to  derive  a  benefit  from  them  without  his  con- 
sent, is  grossly  dishonest.  Such  theft  is  called  plagiarism, 
and  is  as  dishonorable  as  the  stealing  of  a  pocket-book. 

Young  folks  sometimes  find  it  more  convenient  to  copy 
the  compositions  of  others,  and  to  attempt  to  pass  them  oft  as 
their  own,  than  to  prepare  original  essays.  This  is  wrong ; 
it  is  an  effort  to  get  credit  for  work  never  performed— to 

How  are  habits  of  Ft^tilin^  f-rmed?  What  is  the  golden  rule?  What  is  plagia- 
rism? Is  there  property  H  bnvn  v.-rrk?  Why?  What  has  i^ovemment  done  to  pro- 
tect such  property?  Whv?  V'hp.t  in  meant  by  a  copyright?  Why  is  it  dishonest  to 
plagiarize?  Did  you  ever  know  it  to  be  done  in  school? 


92  MORAL  LAW. 

secure  commendation  that  is  entirely  undeserved.  Such 
persons  should  receive  no  more  countenance  from  the  good 
society  of  the  school  than  any  other  thief.  The  public,  as 
well  as  private,  sentiment  of  the  pupils  should  condemn  all 
such  dishonesty. 

Quotations.— It  is  often  convenient  and  appropriate  to 
use  the  sentiments  of  an  author  by  way  of  quotation.  If 
the  name  of  the  writer  is  known,  it  is  courteous  to  mention 
it ;  if  not  known,  the  least  acknowledgment  that  can  be 
made  is  to  indicate  the  sentiment  selected  by  quotation 
maiks,  thus  :  "  Honesty  is  the  best  policy." 

Property  lost  and  found. — When  property  is  found 
without  an  apparent  owner,  the  finder  has  no  right  of  owner- 
ship, though  he  have  it  in  possession.  The  loser  does  not 
cease  to  have  the  right  to  the  property  because  he  does  not 
know  where  it  is.  If  a  man  shall  discover  a  horse  astray, 
he  may  take  him  up  as  lost,  and  take  care  of  him  for  the 
owner.  It  is  the  finder's  duty  to  employ  all  the  usual  and 
reasonable  means  to  find  the  master,  and  restore  the  animal, 
charging  a  fair  price  for  the  time,  labor,  and  expense  incur- 
red in  keeping  and  returning  him.  The  finder  has  no  right 
to  demand  an  additional  reward  for  his  honesty.  If  the 
owner  choose  to  give  an  extra  sum  as  a  compensation,  aside 
from  the  necessary  costs  of  keeping  and  advertising,  he  may 
do  so  ;  but  he  wrongs  no  one  if  he  omits  the  gratuity. 

So,  if  a  person  find  a  sum  of  money,  and  the  finding  costs 
him  neither  trouble,  care,  nor  expense,  he  has  no  right  to 
demand  that  the  owner  shall  pay  any  thing  for  its  return. 
It  is  the  duty  of  the  finder  to  restore  lost  property,  and  he 
has  no  claim  to  remuneration  for  the  simple  performance 

In  what  esteem  should  such  a  person  be  held?  How  are  quotations  made?  What 
right  has  the  finder  in  lost  property?  What  shall  be  done  when  we  find  lost  prop- 
erty? What  shall  be  demanded  for  the  return  of  lost  property?  Has  the  finder  a 
right  to  demand  any  thing  extra  for  his  honesty?  Is  the  owner  under  any  obliga- 
tion to  pay  more  than  the  necessary  expenses?  Would  the  owner  do  wrong-  to  offer 
a  gratuity?  Would  the  finder  do  wrong  to  receive  a  gratuity  above  his  expenses? 


RIGHT   OF   PROPERTY.  93 

of  his  obligation.  There  would  be  no  impropriety  in  the 
owner's  offering  the  finder  a  gift  in  token  of  his  thankful- 
ness, but  he  is  not  under  any  moral  obligation  to  do  GO, 
When  every  proper  means  is  taken  to  discover  the  owner  of 
lost  property  without  success,  it  belongs  to  the  finder,  since 
no  one  can  show  a  better  right  to  its  possession. 

Destruction  Of  property.— Because  property  is  appar- 
ently neglected  by  the  owner,  it  does  not  follow  that  it  is  right 
for  anybody  to  destroy  it.  We  have  no  right  to  injure  our 
neighbor,  either  by  stealing  or  abusing  his  property.  The 
disposition  wantonly  to  destroy  indicates  a  depraved  and 
vicious  character  which  entirely  disregards  all  the  obliga- 
tions of  both  public  and  private  duty.  Such  vandalism  is 
often  seen  among  certain  classes  of  youth  in  the  breaking 
of  windows  in  unoccupied  houses,  in  cutting  and  breaking 
shade  trees,  in  taking  oft' gates  and  defacing  fences,  in  daub- 
ing painted  and  whitewashed  walls,  and  in  tearing  down 
handbills.  This  conduct  is  sometimes  called  fun,  but  it 
must  be  a  depraved  mind  that  can  derive  enjoyment  from 
such  wantonness.  No  excuse  can  be  offered  for  behavior 
which  sets  at  defiance  all  the  obligations  of  good  citizen- 
ship, and  he  who  acts  thus  should  be  considered  a  public 
enemy,  for  there  is  no  more  reason  why  a  boy  should  break 
a  window  for  fun  than  that  he  should  set  a  house  on  fire. 

The  whittler. — There  is  a  great  propensity  in  some  to 
cut  and  deface  even  painted  and  polished  surfaces,  such  as 
those  of  chairs,  tables,  door  and  window  frames,  and  the 
habit  is  so  inveterate  that  nothing  seems  secure  from  their 
destructive  hands.  A  story  which  illustrates  this  disposition 
to  destroy  is  told  of  a  whittling  fellow,  and  the  method 
taken  to  rebuke  and  punish  him.  He  entered  a  store  with 

When  the  owner  can  not  be  found,  whose  shall  the  property  be?  Why?  Have 
persons  a  right  to  destroy  property  not  in  use?  How  is  this  spirit  shown?  Is  it  fun 
to  destroy  property?  Have  we  any  rierht  to  destroy  property  for  fun?  Do  you  know 
of  any  property  destroyed  willfully?  Give  the  anecdote  of  the  whittler.  Is  the 
habit  of  cutting  and  defacing  common? 


94  MORAL   LAW. 

his  wife  to  make  some  purchases,  and,  while  she  was 
busy  examining  the  goods,  he  amused  himself  by  cutting  a 
chip  with  his  penknife  from  the  edge  of  the  nicely  polished 
walnut  counter.  A  clerk,  observing  the  outrage,  quietly 
walked  around  where  he  was  sitting,  and,  before  the  whit- 
tier  was  aware  of  his  intention,  cut  off  one  of  his  coat-tails 
with  his  scissors.  The  astonishment  of  the  gentleman  (  ?) 
with  the  knife  was  very  great  when  he  discovered  his  loss, 
and  he  demanded  the  reason  for  such  conduct.  The  clerk 
pointed  to  the  defaced  counter  as  an  explanation.  The 
counter  was  much  more  valuable  than  the  coat,  but  the 
whittler  failed  to  see  that  there  was  any  joke  in  the  retalia- 
tion. We  leave  it  as  a  question  whether  the  cutting  of  the 
counter  or  the  coat  was  the  greater  outrage. 

A  public  shame. — It  is  a  shame  that  no  public  building 
in  our  country  is  safe  from  injury  and  abuse  without  the  in- 
tervention of  the  police  or  some  similar  officer.  Court- 
houses, public  halls,  hotels,  and  even  churches  and  ceme- 
teries, are  thus  despoiled.  Buildings  admirably  adapted  for 
the  amusement,  instruction,  comfort,  and  convenience  of 
the  public,  beautifully  constructed  ornaments  to  city  or 
town,  are  defaced  and  deformed  by  the  hands  of  citizens. 
The  finest  monuments  in  wood,  metal,  and  stone  are  often 
mutilated  without  any  feelings  of  shame  or  compunctions 
of  conscience.  For  the  credit  of  our  people  this  practice 
should  be  changed,  and  public  property  rendered  as  secure 
and  safe  from  abuse  as  any  other.  These  practices  have 
their  origin  in  the  schools,  and  it  is  there  that  the  reforma- 
tion must  commence.  When  our  school-houses  are  kept, 
vear  after  year,  as  models  of  neatness  and  good  taste,  then 
nay  we  expect  that  the  public  taste  will  be  reformed. 

Who  was  most  to  blame — the  man  who  injured  the  counter,  or  the  clerk?  Why  is 
it  that  such  a  spirit  of  vandalism  prevails?  Why  is  it  a  public  shame?  How  shall 
such  outrages  on  good  taste  be  prevented?  Can  the  younjr  be  educated  to  respect 
the  rights  of  others?  Why  should  there  be  a  change  in  these  habits?  Where  do 
these  things  have  their  origin?  Is  your  school-house  neat,  clean,  and  tasteful?  Is 
it  free  from  marks,  stains,  and  abuse?  If  not,  cun  it  be  reformed  and  purified? 


COVETOUSNESS.  95 


CHAPTER  XVIII. 

Thou  shah  not  covet  thy  neighbors  house,  thou  shah  not 
covet  thy  nciglibor's  'wife,  nor  his  manservant,  nor  his 
maidservant^  nor  his  ox,  nor  his  ass,  nor  any  thing  that 
is  thy  neighbor's" 


COVETOUSNESS. 

An  intense  desire  to  perform  any  particular  action,  or 
possess  any  special  object,  is  the  incentive  to  extraordinary 
efforts  for  its  accomplishment.  This  craving  may  be  right 
or  wrong,  according  as  the  objects  sought  are  good  or  bad. 
If  the  mind  be  filled  with  anxiety  to  acquire  knowledge,  no 
effort  will  be  spared,  and  no  study  remitted,  to  secure  the 
object ;  if,  however,  the  desire  be  toward  the  performance 
of  some  unworthy  action,  the  operation  of  the  mind  is  not 
changed — the  wish  prompts  the  effort. 

But  unlawful  cravings  are  more  likely  to  affect  the  mind, 
and  engage  the  fancy,  than  those  that  are  right ;  and  thus 
we  are  enticed  into  unlawful  actions.  Therefore,  the  moral 
law  declares,  "•  Thou  shalt  not  covet  thy  neighbor's  house, 
.  .  .  nor  any  thing  that  is  thy  neighbor's"  In  this 
sense  covetousness  is  a  wrong,  for  it  leads  to  the  transgres- 
sion cf  the  rights  of  our  neighbor.  Theft,  robbery,  and 
even  murder  are  not  unfrequently  the  effects  that  date  their 
origin  from  covetousness.  We  may  wish  for  wealth,  be- 

What  is  the  subject  of  Chapter  XVIII?  Repeat  the  text.  What  is  the  cause  of 
covetousness?  Whether  are  we  more  likely  to  have  good  or  evil  desires?  When 
such  desires  arise,  what  efforts  do  we  make  to  accomplish  them?  Why  may  we  not 
covet  our  neighbor's  house?  Is  ic  lawful  to  buy  my  neighbor's  ox?  What  is  the 
difference  between  desiring  to  buy  the  ox,  and  coveting  it?  What  are  the  fruits  of 
covetousness?  Explain  how  thelt  is  produced  by  covetousness. 


98  MORAL  LAW. 

cause  it  may  enable  us  to  do  good ;  we  may  desire 
friends  to  minister  to  our  comfort ;  we  may  crave  position, 
as  it  adds  to  our  influence  ;  and  in  hoping  to  gain  these 
things  we  need  not  necessarily  do  wrong,  unless  the  desire 
is  so  extreme  as  to  endanger  our  sense  of  right  and  duty  by 
leading  us  to  use  improper  means  to  secure  our  ends.  The 
inordinate  ambition  of  many  a  man  has  caused  his  ruin. 
The  intense  desiie  manifested  by  some  young  people  to  at- 
tract attention,  their  undue  love  for  dress  and  ornament,  is 
a  violation  of  this  law  which  has  often  resulted  in  shame 
and  sorrow  and  crime. 

Covetousness  a  virtue. — There  is  a  sense  in  which  covet- 
ousness  is  spoken  of  in  the  moral  law  as  a  virtue,  since  there 
are  mental  and  moral  attainments  which  are  worthy  of  our 
most  ardent  aspirations.  We  are  not  likely  to  overestimate 
their  value,  or  to  make  undue  efforts  to  obtain  them.  We 
may  very  properly  covet  "Love,  joy,  peace ,  long-suffering, 
gentleness,  goodness,  faith^  meekness,  temperance"  as  the 
adornments  peculiar  to  the  lady  and  gentleman.  These  are 
the  u fruits"  of  the  highest  and  noblest  education,  and  in 
endeavoring  to  secure  them  we  only  obey  the  moral  law, 
which  enjoins  us  to  u  covet  earnestly  the  best  gifts" 

Gambling. — One  of  the  worst  manifestations  of  covetous- 
ness  is  seen  in  the  effort  to  secure  wealth  suddenly  and 
without  the  intervention  of  labor.  There  are  various  means 
resorted  to,  to  escape  the  necessity  of  working  for  a  living ; 
of  these,  one  of  the  principal  is  gambling,  which  may  be 
defined  as  the  playing  of  some  game  for  money  or  other 
valuables.  A  gambler  may  be  described  as  one  who  is  un- 
willing to  engage  in  honest  employment,  is  fond  of  social 
excitement,  and  secures  his  living  without  any  visible  means 

Does  the  desire  for  geo:l  things  always  cause  us  to  do  wrong?  How  docs  an  in- 
tense desire  for  dress  and  show  cause  some  to  sin?  Is  coveto-.isness  ever  a  virtue? 
What  may  properly  he  coveted?  Is  it  likely  we  shall  do  wrong  in  intensely  desiring 
these  virtues?  Why  may  gambling  be  included  under  covetcusness?  Why  do  per- 
sons gamble?  Detine  gambling. 


COVETOUSNESS.  97 

of  support.  Idleness  is  the  source  of  infinite  mischief,  be- 
cause idlers  must  live,  and  if  they  will  not  live  honestly  by 
their  work,  they  must  contrive  to  secure,  by  dishonest 
means,  a  livelihood  by  their  wits. 

The  first  step  in  the  direction  of  gambling  is  in  the 
learning  of  the  games  of  chance  and  skill  in  which  the 
u  fraternity"  indulge.  These,  in  the  beginning,  seem  sim- 
ple and  harmless ;  but  when  a  passion  for  playing  them  is 
once  created,  it  is  exceedingly  difficult  to  overcome.  Many 
a  young  man,  led  on  by  evil  associates,  and  surrounded  by 
influences  he  can  not  resist,  becomes  a  victim,  bound  by  the 
cords  of  habit,  which  he  can  not  sever,  and  is  brought  at 
last  to  ruin. 

The  devices  for  winning  money  are  various,  ingenious, 
and  bewitching,  and  he  who  permits  himself  to  enter  a 
gaming  establishment,  even  as  a  spectator,  or  to  associate 
with  those  who  gamble,  serves  to  illustrate  the  fable  of  the 
spider  and  the  fly.  The  majority  of  young  men  engaged 
as  clerks  and  cashiers  who  lose  their  places  by  dishonesty, 
owe  their  misfortunes  to  the  associations  and  temptations  of 
the  gambling  hell. 

The  habit  of  betting  on  cards,  dice,  horse-races,  and 
elections,  is  highly  prejudicial  to  good  morals ;  for  he  who 
bets  is  naturally  anxious  to  win,  and  has  the  strongest  temp- 
tation to  use  dishonest  means  to  secure  his  wager. 

[.  M.  was  a  promising  youiitf  man,  of  good  connections, 
and  fair  education.  Like  many  another,  he  was  remarkably 
confident  of  his  own  strength  of  mind  and  power  of  self- 
control.  Leaving  home  at  an  early  age  to  engage  in  busi- 
ness, he  was  thrown  into  the  society  of  the  gay  and  dissi- 
pated. At  first  he  learned  to  play  cards  for  fun  ;  but  when 
the  excitement  of  simple  amusement  failed,  he  began  to  bet, 

Why  is  gambling  wrong?    Describe  a  gambler.    What  is  the  first  step  in  the  gam- 
bler's life?'   What  evil  habits  are  encouraged  by  the  gambler?    In  what  ways  is 
gambling  performed?     Why  should  we  not  even  enter  a  gambling  hell?    How  are 
many  young  men  ruined?    What  is  said  of  betting?    Why  does'  it  lead  to  evil  way* 
"  M.  M.-y 


98  MORAL  LAW. 

as  he  said,  "  only  for  a  dime  a  game,  to  add  interest  to  the 
play."  When  asked  to  drink,  he  drank,  but  "only  for  the 
sociability." 

Between  his  companions,  the  gaming,  and  the  drink,  he 
became  bewildered,  and  night  after  night  found  him  at 
home,  in  his  own  little  parlor,  gradually  nearing  the  brink 
of  a  precipice  over  which  he  was  soon  to  tumble  to  ruin. 
When  friends — true  friends — remonstrated,  he  scouted  the 
idea  that  he  could  become  a  gambler  or  a  drunkard.  After 
a  time  he  prided  himself  upon  his  ability  to  play  well,  and 
also  upon  his  discrimination  of  the  flavor  of  fine  wine.  By 
the  combined  influence  of  his  vanity  and  his  vice  he  became 
a  doomed  man.  He  lost  his  business,  he  alienated  his 
friends,  he  broke  up  his  once  happy  home,  and,  leaving  his 
wife  and  little  one,  started  to  the  far  West,  where  he  hoped 
to  retrieve  his  errors.  On  the  way  he  fell  into  the  company 
of  gamblers,  was  overcome  by  the  temptation  to  play,  was 
drugged,  robbed,  and  beaten,  and  finally  died  of  remorse  by 
his  own  hand. 

If  it  is  wrong  to  play  for  dollars,  it  is  wrong  to  gamble 
for  dimes ;  and  if  it  is  dangerous  to  play  for  dimes,  we 
leave  it  to  the  boys  to  determine  the  propriety  of  gaming  for 
marbles  and  pins. 

The  lottery. — In  the  earlier  days  of  our  history,  it  was 
not  uncommon  for  the  legislatures  of  the  colonies  and  states 
to  grant  authority  to  establish  lotteries,  the  profits  of  which 
were  for  the  purpose  of  endowing  schools,  building 
churches,  etc.  The  lottery  is  a  game  of  chance  which  is  de- 
termined by  the  casting  or  drawing  of  lots.  The  design  in 
legalizing  these  establishments  was  not  to  encourage  the 
people  to  acts  of  benevolence,  and  to  teach  them  liberality 
from  a  sense  of  duty,  but  to  appeal  to  their  covetousness, 

(Jive  the  story  of  J.  M.  Arc  you  sure  you  are  wiser,  better,  or  stronger  t!i;m 
J.  M.?  How  do  you  know  th;it  you  will  escape  his  misfortunes?  Is  it  wrong  to  plav 
lor  dimes?  For  dollars?  What  is  the  moral  distinction  between  dimes,  dollars, 
cents,  inurMes,  or  pins?  May  g-amblinir  habits  commence  with  covetousness  for  win- 
ning marbles?  Why?  What  is  said  of  the  lottery ?  Why  is  it  fascinating:? 


COVETOUSNESS.  99 

and  lead  them  to  invest  their  money  in  the  hope  that,  by  a 
lucky  turn  of  the  wheel,  they  would  be  the  fortunate  pos- 
sessors of  valuab'e  prizes,  which  cost  but  a  trifle,  and  thus 
be  saved  the  necessity  for  work.  It  was  found  by  observa- 
tion that,  whatever  good  might  have  accrued  from  the 
churches  and  schools  thus  erected,  the  evil  effects  upon  the 
community  were  greater.  People  who  purchased  tickets 
became  excited  with  expectations  of  sudden  wealth  ;  they 
ceased  to  work  steadily,  and  became  idle  and  dissipated. 

Although  their  money  was  in  most  instances  expended  in 
that  which  yielded  them  no  return,  for  the  prizes  were  very 
few  compared  with  the  blanks,  so  infatuated  did  men  be- 
come, that  they  would  try  and  try  again,  in  the  hope  of  a 
future  success,  and  thus  waete  their  entire  means.  Young 
men  were  peculiarly  liable  to  be  affected  by  this  desire  for 
gain,  and  were  tempted  to  steal  from  their  employers  in  the 
vain  hope  that  they  would  be  so  fortunate  as  to  restore  the 
stolen  funds.  Such  was  the  extent  of  the  mischief  pro- 
duced, that  almost  all  the  states  abolished  lotteries  as 
prejudicial  to  the  public  welfare  and  injurious  to  individual 
prosperity  and  happiness.  All  such  institutions  foster  the 
spirit  of  covetousness,  which  makes  men  discontented,  idle, 
and  vicious. 

Religious  lotteries. — If  the  experience  of  our  own  and 
many  foreign  countries  is  such  as  to  compel  them  to  abolish 
state  lotteries,  and  pass  severe  laws  against  the  sale  of  tick- 
ets, as  prejudicial  to  the  interests  of  the  people,  the  question 
arises,  are  not  all  schemes  of  this  character  liable  to  the 
same  objection  ?  There  is  a  great  diversity  in  the  methods 
that  are  used  to  stimulate  people's  cupidity,  and  yet  the 
principle  involved  is  the  same  in  all,  howrever  ingenious  or 
plausible  they  appear.  On  the  one  hand,  the  plan  is  to  ex- 
tort money,  for  which  little  or  no  equivalent  is  rendered,  by 

What  was  the  experience  of  the  states?  Do  lotteries  foster  covetonsness?  TTow? 
What  effects  do  lotteries  have  on  people?  Does  the  size  of  the  prizes  affect  tho 
principle  which  is  involved  in  lotteries? 


100  MORAL  LAW. 

inflaming  the  avarice  under  a  plea  of  charity,  benevolence, 
and  duty.  On  the  other  hand,  there  is  the  desire  to  get 
more  than  is  given,  cloaked  under  the  flimsy  and  transpar- 
ent excuse  of  liberality. 

If  covetousness  is  wrong,  then  no  one  can  be  justified  in 
enticing  his  neighbor  to  its  commission.  It  is  written, 
"Blessed  is  the  man  that  endureth  temptation"  and,  we 
may  add,  that  does  not  attempt  to  impose  upon  his  own 
conscience  by  the  argument  that  benevolence  prompts  him 
to  invest  in  a  raffle  for  a  silver  pitcher.  Such  liberality  is 
a  delusion  and  a  snare,  and  is  a  violation  of  the  command, 
"•  Thou  shalt  not  covet  thy  neighbor's  house,  .  .  nor 

any  thing  that  is  thy  neighbor's" 


CHAPTER  XIX. 

"My  son,  keep  thy  father's  commandment,  and  forsake 
not  the  law  of  thy  mother" 


FILIAL   OBEDIENCE. 

The  helplessness  Of  childhood. — Most  animals  soon  ar- 
rive at  maturity,  and  are  able  to  leave  their  parents  to  seek 
food  and  shelter,  but  not  so  the  child.  Long  years  must 
elapse  before  it  can  procure  its  own  food  and  clothing.  The 
young  robin  needs  the  shelter  and  protection  of  the  mater- 

What  shall  be  said  of  raffles,  grab-bags,  etc.?  In  a  lottery  at  a  church  festival,  is 
it  the  church's  welfare,  or  the  hope  of  a  prize,  that  induces  people  generally  to  pur- 
chase tickets?  Is  it  covetousness?  Is  it  right  for  a  church  to  stimulate  the  covet- 
ousness of  any  person?  Is  it  right  for  persons  to  permit  themselves  to  be  so  tempted? 
Is  it  liberality  that  prompts  the  greater  number  of  people  to  buy  chances  in  a  lottery, 
or  the  hope  of  great  gain?  Is  it  right?  Repeat  the  text. 

What  is  the  subject  of  Chapter  XIX?  What  is  the  text?  What  difference  is 
there  between  the  young  of  aiiimalb  and  of  man? 


FILIAL   OBEDIENCE.  101 

nal  nest  only  until  its  wings  are  fully  fledged  and  strength- 
ened for  flight.  Then  it  can  take  care  of  itself,  for  it  pos- 
sesses that  faculty  called  instinct,  which  enables  it  to  pro- 
cure food,  build  its  nest,  and  rear  other  broods.  To  man 
God  has  given  a  very  limited  instinct,  but  He  has  imparted 
mind  and  conscience  instead  that  can  be  developed  only  by 
long  discipline. 

Childhood  is  a  protracted  pupilage,  and  its  education 
must  come  largely  from  the  father's  commandment  and  the 
mother's  law.  Patience,  gentleness,  kindness,  watchfulness, 
days  of  care  and  nights  of  anxiety,  are  spent  in  ministering 
to  the  comfort  and  supplying  the  w;.nts  of  the  infant.  Pa- 
rental love  spares  neither  labor  of  body  nor  weariness  of 
mind  in  securing  the  happiness  of  the  child.  What,  then, 
is  due  from  the  child  to  the  parent?  It  is  written,  "Honor 
thy  father  and  thy  mother,  that  it  may  be  'well  with  thec, 
and  thou  mayest  live  long  on  the  earth."  This  is  Gcd's 
command  and  the  promise  attending  it. 

"Honor  thy  father  and  mother." — The  direction  to 

honor  implies  that  we  shall  respect,  reverence,  love,  and 
obey  our  parents  in  all  lawful  requests.  Children  are  under 
an  obligation  of  gratitude,  aside  from  that  of  authority,  to 
render  these  returns  for  all  the  years  of  care  devoted  to 
them.  This  honor  must  be  exhibited  by  kindness  of  man- 
ner, gentleness  of  behavior,  a  pleasant  voice,  an  agreeable 
countenance,  and  a  cheerful  and  willing  yielding  of  the  will 
of  the  child  to  the  desire  of  the  parent. 

Filial  Obedience. — There  are  certain  rules  of  action  pre- 
scribed by  parents  for  the  government  of  every  well-ordered 
home.  Children  are  under  a  moral  and  legal  obligation  to 

What  enables  the  animal  to  take  care  of  itself  very  soon?  Has  man  instinct? 
What  has  he  that  animals  have  not?  Why  does  mankind  need  so  long  a  childhood? 
What  are  necessary  to  the  support  and  education  of  the  child?  What  is  due  from 
the  child  to  the  parent?  Why?  What  is  the  promise  of  the  moral  law?  What  is 
meant  by  honor?  I  low  is  this  honor  to  be  made  manifest?  Should  the  parent  yield 
to  the  child,  or  the  child  to  the  parent?  Must  every  home  have  its  laws?  Why? 


102  MORAL   LAW. 

observe  these  rules  as  long  as  they  remain  inmates  of  the 
family,  or  until  they  arrive  at  the  legal  age  of  manhood. 
Their  will  should  conform  to  the  matured  reason  and  expe- 
rience of  the  parents,  for  it  is  a  fair  presumption  that  par- 
ents are  wiser  than  children,  and  better  able  to  judge  of 
what  is  right.  Submission  to  their  authority,  and  compli- 
ance with  household  and  other  duties,  should  be  rendered 
cheerfully  and  promptly.  When  children  will  not  yield 
kindly  and  gracefully  to  the  rules  of  action  prescribed  by 
the  parents  ;  when  gentleness,  reason,  and  persuasion  fail  to 
secure  obedience  ;  when  love  loses  its  power  to  secure  com- 
pliance with  parental  entreaty,  a  resort  must  be  had  to  some 
penalties  lo  enforce  the  law. 

A  compulsory  acknowledgment  of  parental  authority,  en- 
forced by  harshness  and  severity,  is  base  and  slavish  ;  and 
yet  the  moral  law  prescribes  extreme  punishments  to  over- 
come the  perverseness  and  stubbornness  of  a  willful  child. 
It  is  written,  "A  whip  for  the  horse,  a  bridle  for  the  ass, 
and  a  rod  for  the  fooPs  back"  "The  way  of  a  fool  is 
right  in  his  own  eyes :  but  he  that  hearkoieth  unto  coun- 
sel is  wise."  "Foolishness  is  bound  hi  the  heart  of  a 
child;  but  the  rod  of  correction  shall  drive  it  far  from 
him"  "He  that  spareth  his  rod  JiatctJi  his  son;  bitt  he 
that  loveth  him  chasteneth  him  betimes" 

Happy  is  the  child  that  is  early  impressed  with  the  neces- 
sity of  conformity  to  law,  even  if  it  be  done  by  the  use  of 
the  rod  ;  but  happier  he  who  learns  to  obey  from  motives 
of  right  and  duty.  Parents  have  no  right  to  ask  their  chil- 
dren to  do  any  thing  in  violation  of  God's  law.  If  they  do, 
the  child  is  not  morally  bound  to  render  obedience,  for 
u  We  ought  to  obey  God  rather  than  man"  A  child 

Who  shall  prescribe  the  l:iws  of  home?  Why?  What  is  the  duty  of  children? 
Why?  When  children  do  not  yield  to  srentleand  persuasive  influences,  what  is  nec- 
essary to  secure  obedience?  Have  children  a  rio-ht  to  disobey?  Ought  home  laws 
to  he  enforced?  Why?  How?  What  is  written  in  the  moral  law  concerning  stub- 
born children?  Repeat  the  texts.  What  is  meant  in  the  text  by  the  fool?  Have 
parents  a  ri«-ht  to  require  any  thing  of  their  children  contrary  to  the  moral  law? 
What  says  the  moral  law? 


FILIAL   OBEDIENCE.  103 

may  be  compelled  to  do  wrong,  but  it  should  protest  against 
every  act  which  will  cause  a  violation  of  the  right. 

Assistance  to  parents. — As  parents  provide  for  the 
wants  of  their  children  during  their  years  of  weakness  and 
helplessness,  it  is  but  a  fair  return  for  this  kindness  that 
the  children,  when  they  arrive  at  a  suitable  age,  should  afford 
their  parents  such  assistance  as  may  be  necessary.  Should 
accident  or  infirmity  render  the  parents  incapable  of  further 
labor,  it  is  the  duty  of  the  children  to  preserve  them  from 
want,  to  alleviate  their  sufferings,  and  to  add,  in  every  possi- 
ble manner,  to  their  comfort  and  happiness. 

"Home,  Sweet  home." — A  beautiful  poem  has  been 
written  by  Mrs.  V.  S.  French,  entitled,  "Mother,  Home, 
and  Heaven."  The  delightful  idea  it  conveys  is,  that  the 
mother  is  the  ministering  angel  of  home,  and  the  home — 
as  it  should  be — is  the  nearest  earthly  resemblance  to  heaven. 
It  is  sad  that  all  homes  are  not  happy,  but  the  reason  they 
are  not  is  often  seen  in  the  restlessness,  impatience,  irrita- 
bility, and  uncharitableness  of  its  members.  Children  are 
frequently  negligent  in  duty,  careless  of  obligations,  and 
unreliable  in  promises.  Is  it  a  wonder  that  homes  in  which 
perpetual  discord  occurs  are  unhappy?  Every  well-ordered 
family  must  have  its  rules  of  government,  which  should 
be  observed  by  each  of  its  members,  or  troubles  surely 
follow. 

How  important,  then,  that  the  young  should  learn  that 
easy  acquiscence  which  renders  them  able  and  willing,  hab- 
itually, to  prefer  the  wishes  and  comforts  of  their  parents 
and  the  happiness  of  their  homes,  to  their  own  convenience 
and  selfishness.  Many  children  are  in  constant  opposition 

Arc  children  under  obligation  to  assist  their  parents?  Why?  How  long?  Why 
are  homes  so  often  unhappy?  What  may  children  do  to  make  their  homes  pleasant? 
Are  they  in  clutv  bound  to  do  all  in  their  power  to  make  home  happy?  Do  negli- 
gence and  carelessness  add  to  the  pleasure  of  home?  Tell  some  other  causes  that 
••v.ike  hom-j  trouble.  How  should  they  be  avoided?  Is  this  subject  important? 


104  MORAL  LAW. 

to  parental  influence  and  government,  thereby  making  them- 
selves unhappy  and  the  family  miserable.  They  are  n*>t  al- 
ways responsible  for  the  wretchedness  of  their  homes,  and 
yet  they  may  do  much  by  the  exercise  of  care  and  kindness, 
prudence  and  forbearance,  love  and  charity,  to  make  them 
better.  It  is  worth  the  effort  of  any  one  to  attempt  such  a 
reformation  where  it  is  needed. 

Step-parents. — It  sometimes  happens  that  the  father  or 
mother  is  removed  by  death,  and  that  for  various  reasons  a 
step-father  or  step-mother  is  brought  in  to  take  the  place  of 
the  one  that  is  lost.  In  a  special  manner  is  it  true  in  such 
peculiar  and  trying  circumstances  that,  "A  wise  son  makctli 
a  glad  father,  but  a  foolish  son  is  tJie  heaviness  of  his 
mother"  Obedience  and  honor  to  the  living  parent  require 
that  the  child  shall  give  a  kind  welcome  to  the  new  mem- 
ber of  the  family. 

The  sacrifice  in  such  a  case  may  be  very  great  on  both 
sides,  but  mutual  forbearance,  sympathy,  and  charity  should 
be  exercised  to  their  fullest  extent.  Selfishness  would  in- 
duce a  wise  child  to  cling  to  its  home  in  such  circum- 
stances, but  love  and  honor  would  prompt  it  still  more  in 
the  same  course.  The  moral  law  requires  the  frequent  sac- 
rifice of  our  personal  feelings  for  the  good  of  others,  and 
there  is  no  way  in  which  greater  good  may  sometimes  be 
accomplished  than  in  thus  preserving  the  peace,  comfort, 
and  happiness  of  a  family. 

Who  arc  step-parents?  Why  does  nil  appiness  often  occur  when  step-parents 
come  into  the  family  ?Can  it  he  prevented?  How?  .WIv.it  is  the  text?  What  is  due 
tlie  living  parent  under  such  circumstance*?  Is  it  well  to  break  up  the  happiness  of 
a  home  because  we  can  not  be  suited?  What  is  our  duty?  How  do  talc-bearers  -ind 
flatterers  interfere  under  such  circumstances?  Do  such  people  give  advice  that  tends 
to  preserve  peace  and  promote  patience  and  charity  ? 


BUSINESS.  105 


CHAPTER  XX. 

The  thoughts  of  the  diligent  tend  only  to  plenteousness , 
but  of  every  one  that  is  hasty,  only  to  want" 


BUSINESS. 

The  moral  law  enjoins  upon  every  one  to  put  his  facul- 
ties to  some  profitable  use,  which  shall  be  helpful  to  him- 
self or  to  his  neighbor.  This  use  must  depend  upon  the 
peculiarities  of  the  individual  and  the  circumstances  which 
surround  him.  There  is  a  work  for  every  man  and  woman 
who  is  desirous  of  contributing  to  the  aggregate  of  the 
world's  comfort  and  happiness.  This  work  requires  a  spe- 
cial preparation,  more  or  less  difficult  as  it  demands  more 
or  less  skill  or  experience  in  its  prosecution.  It  is  often  a 
question  among  young  people,  what  they  shall  aim  to  be  or 
to  do  when  they  enter  upon  the  stage  of  active  life.  The 
subject  is  a  serious  one,  and  demands  no  little  consideration. 

Labor  conquers. — The  first  grand  requisite  to  success  in 
any  business  is  a  willingness  to  work.  It  is  written,  "The 
soul  of  the  sluggard  desireth,  and  hath  nothing;  but  the 
soul  of  the  diligent  shall  be  made  fat"  It  is  not  seldom 
that  persons  engage  in  building  grand  air-castles,  desiring 
great  successes,  and  dreaming  of  their  accomplishment,  who 
lack  the  energy,  the  determination,  the  courage,  or  the 
training,  to  insure  their  prosperous  issue.  Men  may  plan, 
and  contrive,  and  speculate  upon  great  achievements,  but 

What  is  the  subject  of  Chapter  XX?  Repeat  the  text.  Who  are  meant  by  the 
diligent5  Kxphiin  the  meaning  of  the  text.  What  does  the  moral  law  enjoin? 
What  kind  of  work  should  each  one  perform?  What  is  necessary  to  make  a  good 
workman?  What  is  the  first  requisite  of  success  in  business?  What  is  written  of 
the  sluggard? 


106  MORAL  LAW. 

unless  they  are  willing  to  put  forth  all  their  energies,  and 
work  for  results,  their  schemes  will  amount  to  nothing.  For 
the  instruction  of  such  it  is  written,  u  Go  to  the  ant,  thou 
sluggard;  consider  her  ways  and  be  wise :  which  having 
no  guide,  overseer,  or  ruler,  providcth  her  meat  in  the 
summer,  and  gatJiereth  her  food  in  the  harvest^" 

Instinct  guides  the  ant,  but  reason  and  moral  responsi- 
bility must  govern  the  man.  There  is  a  saying  that,  "  It  is 
easy  for  a  dead  fish  to  float  down  stream,  but  it  requires  a 
live  fish  to  swim  up."  The  dead  fish  of  society  float  list- 
lessly and  uselessly  upon  the  current  of  life,  but  it  requires 
strong,  active,  thinking,  working  men  and  women  to  achieve 
the  world's  conquests. 

Preparation  for  business.— When  the  shepherd  David 
asked  permission  to  fight  the  champion  of  Philistea,  "Saul 
armed  David  with  his  armor,  and  he  put  a  helmet  of 
brass  upon  his  head;  also  he  armed  him  with  a  coat  of 
mail.  And  David  girded  his  sword  upon  his  armor  and 
he  essayed  to  go;  for  he  had  not  proved  it.  And  David 
said  unto  Saul.  I  can  not  go  with  these ;  for  I  have  not 
proved  them.  And  David  put  them  off  him.  And  he 
took  his  staff  in  his  hand,  and  chose  him  Jive  smooth 
stones  out  of  the  brook,  and  put  them  in  a  shepherd's  bag 
which  he  had,  even  in  a  scrip ;  and  his  sling  was  in  his 
hand:' 

It  is  stated  that  between  eighty  and  ninety  per  cent  of 
those  who  engage  in  mercantile  pursuits  are  not  successful. 
If  this  be  true,  or  even  an  approximation  to  the  truth,  there 
must  be  a  cause  for  such  wide-spread  failure.  It  is  safe  to 
say  that  one  prominent  reason  for  this  shortcoming  in  busi- 
ness, is  that  so  many  young  men  vainly  imagine  that  they 
can  go  into  the  battle  of  life  clad  in  armor  like  Saul's,  which 

What  lesson  docs  the  nut  teach?  What  idea  does  the  saying  concerning  the 
"  dead  fish  "  convey?  Who  are  the  live  fish  in  society?  (Vive  the  story  of  David  in 
connection  with  the  quotation.  What  idea  is  conveyed  by  the  allusion  to  David? 
What  per  cent  of  merchants  fail?  What  is  one  probable  reason  of  such  failure? 


BUSINESS.  107 

is  not  fitted  to  them,  and  which  they  have  not  proved ;  in 
other  words,  they  expect  to  do  business  without  having 
learned  thoroughly  how  it  is  done,  and  the  consequence  is 
loss  of  property,  loss  of  character,  and  oftentimes  mortifi- 
cation and  shame.  There  is  a  great  tendency  to  leave  the 
farm  and  the  workshop  to  enter  the  counting-house  and  the 
store,  because  of  an  erroneous  idea  that  merchandising  does 
not  involve  hard  work.  All  successful  enterprise,  in  any 
department  of  business,  demands  a  thorough  understanding 
of  its  requirements,  and  unremitting  labor  in  its  prosecution. 

"  Stephen  Girard  and  his  clerk."— By  learning  a  trade, 

a  boy  has  one  safeguard  against  vicious  habits.  Besides 
this,  it  offers  an  honorable  support  should  the  more  am- 
bitious schemes  of  life  fail.  Old  Stephen  Girard  had  a 
long  head,  and  he  well  knew  the  rugged  paths  that  make 
rugged  men,  as  the  following  shows :  He  had  a  favorite 
clerk,  and  he  always  said  he  "  intended  to  do  well  by  Ben 
Lippincott."  So,  when  Ben  got  to  be  twenty-one,  he  ex- 
pected to  hear  Mr.  Girard  say  something  of  his  future  pros- 
pects, and,  perhaps,  lend  a  helping  hand  in  starting  him  in 
the  world.  But  the  shrewd  old  man  carefully  avoided  the 
subject.  Ben  mustered  courage  : 

"  I  suppose  I  now  am  free,  sir,"  said  he,  "  and  I  thought 
I  would  say  something  to  you  as  to  my  course.  What  do 
you  think  I  had  better  do?" 

uYes,  I  know  you  are,"  said  the  millionaire,  "and  my 
advice  is  that  you  go  and  learn  the  cooper's  trade." 

The  young  man  was  astonished,  but  recovering  himself,  he 
said  that,  u  If  Mr.  Girard  was  in  earnest,  he  would  do  so." 

"  I  am  in  earnest."  And  Ben  forthwith  sought  the  best 
cooper  in  Spring  Garden,  became  an  apprentice,  and  in  due 
time  could  make  as  good  a  barrel  as  the  best. 

He  announced  to  Old  Stephen  that  he  had  graduated,  and 
was  ready  to  set  up  in  business.  The  old  man  seemed  grati- 

What  is  the  result  of  such  failure?    What  two  things  are  necessary  to  success  in 
any  business?    Give  the  story  of  Girard  and  his  clerk. 


108  MORAL  LAW 

fied,  and  forthwith  ordered  three  of  the  best  barrels  he  could 
turn  out.  Ben  did  his  best,  and  wheeled  them  up  to  his 
counting-room.  Mr.  Girard  nronounced  them  good,  and 
demanded  the  price. 

u  One  dollar,"  said  Ben,  "  is  as  cheap  as  I  can  afford 
them." 

"  Cheap  enough.     Make  out  your  bill." 

The  bill  was  made  out,  and  Old  Stephen  settled  it  with 
a  check  for  twenty  thousand  dollars,  which  he  accompanied 
with  this  little  moral  to  tne  story :  "  There,  take  that,  and 
invest  it  in  the  best  possible  manner.  If  you  are  unfor- 
tunate, and  lose  it,  you  have  a  good  trade  to  fall  back  upon, 
which  will  afford  you  a  good  living."  Stephen  Girard  well 
knew  the  risks  attending  mercantile  life,  and  wisely  advised 
a  trade,  in  which  there  is  no  failure. 

Attention. — Another  of  the  chief  causes  of  failure  in  busi- 
ness of  all  kinds  is  the  want  of  attention  to  its  details. 
Habits  of  close  observation  are  absolutely  indispensable  to 
any  intelligent  success  in  life.  If  a  man  pursue  his  daily 
work  in  a  formal  manner,  without  apparent  interest  or  con- 
cern ;  if  he  go  through  his  duties  as  a  mere  machine,  or  like 
a  horse  in  a  tread-mill,  without  nsing  his  faculties  for  im- 
provement, he  will  always  remain  a  drudge.  A  man  must 
not  only  be  willing  to  work  to  insure  success,  but  he  must 
work  with  all  his  might,  and  heart,  anJ  strength.  He  must 
observe  closely,  must  think  wisely,  and  reason  carefully. 

Charles  Dickens.— In  an  address  delivered  at  Birming- 
ham, England,  Mr.  Charles  Dickens,  the  eminent  author, 
announced  what  he  considered  the  secret  of  his  great  suc- 
cess in  a  single  word  :  ATTENTION  !  With  him  it  became 

Why  did  the  old  man  desire  the  hoy  to  learn  a  trade?  Why  is  it  safer  to  have  a 
trade  than  to  be  a  merchant?  What  is  another  reason  of  failure  in  business?  Why 
is  attention  necessary  to  success  in  any  business?  How  may  attention  be  acquired? 
May  it  become  a  habit?  Does  success  in  school  require  attention?  Why?  I  low 
must  a  man  work  to  insure  success?  Who  was  Charles  Dickens?  To  what  did  he 
attribute  his  success,? 


BUSINESS.  109 

an  intellectual  habit.  He  declared  it  to  be,  "The  one  serv- 
iceable, safe,  certain,  remunerative,  attainable  quality  in 
every  study  and  every  pursuit."  "My  own  invention  or 
imagination,  such  as  it  is,  I  can  most  truthfully  assure  you, 
would  never  have  served  me  as  it  has,  but  for  the  habit  of 
commonplace,  humble,  patient,  daily,  toiling,  drudging  at- 
tention." Such  evidence  is  certainly  very  valuable,  as  it 
records  the  experience  of  one  whom  the  world  has  esteemed 
as  a  genius  of  a  very  high  order.  •  Carelessness,  indiffer- 
ence, and  neglect  are  vices  for  which  the  most  brilliant 
talents  can  offer  no  compensation. 

"  Stoop  as  you  go  through." — Benjamin  Franklin,  the 
son  of  a  tallow-chandler,  the  printer's  apprentice,  the 
printer,  the  philosopher,  and  the  patriot,  wrote  the  following 
incident  of  his  visit,  when  a  young  man,  to  the  celebrated 
Cotton  Mather,  a  clergyman  of  New  England.  The  letter 
was  written  to  Cotton  Mather's  son  : 

"  The  last  time  I  saw  your  father  was  in  the  beginning 
of  1724,  when  I  visited  him  after  my  first  trip  to  Pennsyl- 
vania. He  received  me  in  the  library,  and,  on  my  taking 
leave,  showed  me  a  shorter  way  out  of  the  house  through  a 
narrow  passage,  which  was  crossed  by  a  beam  overhead. 
We  were  still  talking  as  I  withdrew,  he  accompanying 
me  behind,  and  I  turning  partly  toward  him,  when  he  said, 
hastily,  *  STOOP  !  STOOP!'  I  did  not  understand  nim  till  I 
felt  my  head  hit  against  the  beam.  He  was  a  man  that 
never  missed  any  occasion  of  giving  instruction,  and  upon 
this  he  said  :  '  You  are  young,  and  have  the  world  before 
you.  STOOP  as  you  go  through  it,  and  you  will  miss  many 
hard  thumps.'  This  advice,  thus  beat  into  my  head,  has 
frequently  been  of  use  to  me  ;  and  I  often  think  of  it  when 
I  see  pride  mortified  and  misfortunes  brought  upon  people 
by  carrying  their  heads  too  high." 

What  is  meant  by  a  genius  ?  Who  was  Ben  Franklin  ?  State  the  incident  he  re- 
lates. What  is  the  moral  of  the  incident?  Shall  we  sto;p  to  dishonorable  actions? 
Why?  How  was  this  advice  valuable  to  Franklin? 


110  MORAL  LAW. 

False  pride. — When  Ben  Franklin  was  a  young  man,  nj 
false  pride,  or  fear  of  work,  or  care  for  ridicule,  stood  in  the 
way  of  his  success.  "  He  not  only  was  industrious,  but 
took  care  to  let  his  neighbors  see  that  he  was  so.  He  dressed 
plainly,  attended  no  places  of  public  diversion,  never  went 
fishing  or  shooting,  and,  to  show  that  he  was  not  above  his 
business,  sometimes  brought  home  through  the  streets,  in  a 
wheelbarrow,  the  paper  he  had  purchased  for  his  printing 
office.  His  credit  constantly  improved,  and  his  business 
constantly  increased." 

Franklin  never  lost  his  dignity  or  self-respect,  even  when 
trundling  a  wheelbarrpw  ;  but  in  him  there  was  a  literal  ful- 
fillment of  the  proverb,  ^Seest  thou  a  man  diligc?2t  in  Jiis 
business,  he  shall  stand  before  kings — he  shall  not  stand 
before  mean  men."  If  the  first  part  of  the  proverb  is  rarely 
true  to  Americans,  the  latter  part  may  be  verified  by  every 
day's  experience. 

William  Cobbett  was  an  eminent  Englishman,  who  ex- 
erteJ  a  great  influence  in  his  country  and  our  own.  His 
early  life  was  distinguished  by  poverty  and  hardship,  and 
his  success  was  due  to  a  laudable  ambition,  suppoited  by 
good  sense  and  a  will  to  work.  Speaking  of  the  difficulties 
under  which  he  labored,  he  says :  "  I  learned  grammar 
when  I  was  a  private  soldier  on  the  pay  of  sixpence  a  day. 
The  edge  of  my  berth,  or  that  cf  my  guard  bed,  was  my 
scat  to  study  in  ;  my  knapsack  was  my  book-cace,  and  a  bit 
of  board  lying  in  my  lap  was  my  writing-table.  I  had  no 
money  to  purchase  candles  or  oil ;  in  winter  time  it  was 
rarely  that  I  could  get  any  light  but  that  of  the  fire,  and 
only  my  turn  even  at  that.  To  buy  a  pen,  or  a  sheet  of  pa- 
per, I  was  compelled  to  forego  some  portion  of  food,  though 
in  a  state  of  half-starvation. 

What  is  meant  by  false  pride?  State  what  Franklin's  habits  were  as  srivcn  above? 
What  was  the  result  of  this  attention  and  self-denial?  Did  he  stand  before  kiiu->? 
What  is  the  meaning  of  the  proverb?  What  is  said  of  William  Cobbett?  Give  his 
experience  as  a  student. 


FIDELITY.  Ill 

"  I  had  no  moment  that  I  could  call  my  own,  and  I  had  to 
read  and  write  amid  the  talking,  laughing,  singing,  whist- 
ling, and  bawling  of  at  least  half  a  score  of  the  most 
thoughtless  of  men  ;  and  that,  too,  in  hours  of  freedom  from 
all  control.  And  I  say,  if  I,  under  circumstances  like  these, 
could  encounter  arid  overcome  the  task,  can  there  be,  in  the 
whole  world,  a  youth  who  can  find  an  excuse  for  the  non- 
performance  ? " 

It  is  said  of  him  that,  "  Early  rising,  temperate  living, 
concentrated  industry,  and  health  preserved  by  much  out- 
door exercise,  enabled  him  to  get  through  a  larger  quantity 
of  brain  work  than  any  other  author  of  his  day,  not  except- 
ing Walter  Scott." 


CHAPTER  XXI. 

"Exhort  servants  to  be  obedient  unto  their  own  masters, 
and  to  please  them  well  in  all  things ,  not  answer- 
ing again;  not  purloining,  but  showing  all  good 
fidelity." 


FIDELITY 

Independence. — The  most  independent  condition  of  man 
is  exhibited  by  the  savage,  who.  having  no  artificial  wants, 
and  needing  only  the  necessaries  of  life,  can  for  the  most 
part  supply  them  by  his  own  strength  and  skill.  There  is 
no  such  thing  as  being  independent  of  our  neighbors  among 

If  Cobbctt  was  a  successful  student  under  these  circumstances,  what  may  any 
plucky  boy  do?  What  was  the  effect  of  such  study?  Who  was  Walter  Scott? 
What  enabled  Cobbett  to  do  so  much  work? 

What  is  the  text  to  Chapter  XXI?    Why  is  the  savage  the  least  dependent  of 


112  MORAL  LAW. 

civilized  men.  As  men  increase  in  civilization  their  wants 
increase,  and  these  must  be  supplied  by  a  division  of  labor. 
Few  men  are  masters  of  more  than  one  trade,  and  if  they 
were  they  could  not  supply  their  wants,  unless  they  did  it 
by  an  interchange  of  products.  The  shoe-maker  can  supply 
himself  and  the  community  with  shoes,  but  he  is  dependent 
upon  the  tanner  and  many  others  besides  lor  the  materials 
to  prosecute  his  trade.  He  must  have  tools,  twine,  wax, 
paste,  and  pegs  ;  and,  in  addition  to  these,  he  must  be  fur- 
nished with  food,  clothing,  house,  and  home  comforts.  In 
fact,  as  his  wants  increase  he  becomes  dependent  upon  the 
labor  and  skill  of  others. 

Nor  is  the  man  of  great  wealth  independent  of  society, 
His  money  may  secure  him  many  gratifications  of  which 
others  are  deprived,  and  yet  the  mere  care  of  wealth  re- 
quires the  assistance  of  others.  The  possession  of  large 
means  does  not  relieve  the  possessor  of  labor  or  anxiety. 
Besides,  there  is  a  danger  of  loss,  as  it  is  written,  "For 
riches  certainly  make  themselves  wings;  they  fly  awav  as 
an  eagle  toward  heaven"  Injudicious  investments,  fire, 
storm,  and  the  waste  of  war,  have  destroyed  many  a  grand 
fortune,  and  left  its  former  possessor  in  abject,  helpless,  piti- 
ful want,  without  the  knowledge,  ability,  or  skill  to  do  any 
thing  to  relieve  his  necessities. 

Nothing  is  so  distressing  to  an  honorable  mind  as  the  idea 
of  utter  and  hopeless  dependence.  To  avoid  the  danger 
of  such  a  pitiable  condition,  every  youth  should  discuss  the 
question  with  himself  and  his  friends,  as  to  what  calling  he 
is  best  adapted.  It  is  a  matter  of  great  importance  how  the 
talents  of  each  one  shall  be  most  suitably  employed  to  se- 
cure an  elevated  position  in  the  society  of  the  good,  and  to 
render  the  best  service  to  himself  and  others.  Having  se- 
lected a  business,  trade,  or  profession,  the  next  inquiry  is, 

Why  does  civilization  render  men  dependent?  I  low  are  the  various  wants  of  civil- 
ized men  supplied?  For  what  is  the  shoe-maker  dependent  upon  others?  Why? 
In  what  sense  may  men  of  wealth  be  said  to  he  independent?  Are  they  really  so? 
What  is  written  about  the  uncertainty  of  riches?  What  causes  may  destroy  wealth? 
What  reliance  ought  every  one  to  possess? 


FIDELITY.  113 

what  shall  be  done  as  a  proper  preparation  for  the  business 
that  has  been  chosen  ? 

Apprenticeship. — Any  trade,  business,  or  profession  that 
does  not  require  time  and  patience,  labor  and  skill,  in  its 
acquisition,  is  not  worth  the  learning.  Theie  is  no  royal 
road  to  knowledge.  He  who  would  be  independent,  as  far 
as  a  safe  and  profitable  occupation  will  secure  independence, 
must  set  himself  to  work  resolutely  to  learn  his  trade.  He 
must  expect  difficulties,  hindrances,  annoyances,  and  learn 
to  overcome  them.  In  a  great  majority  of  occupations  an 
apprenticeship  is  desirable.  Such  a  relation  is  one  of  mu- 
tual interest  and  dependence,  securing  the  best  attention  and 
kindest  care  from  the  master,  and  the  greatest  opportunity 
for  improvement  by  the  apprentice.  But  there  seems  to  be 
a  great  aversion  to  this  method  of  learning  the  mysteries  of 
any  business,  and  it  arises  from  several  causes. 

Wrong  impressions.- One  reason  why  young  men  do 
not  desire  apprenticeship  is  the  erroneous  idea  that  by  en- 
gaging to  serve  a  master  for  a  term  of  years,  in  order  to 
learn  a  trade,  there  is  an  unmanly  surrender  of  personal 
freedom.  This  feeling  comes  from  an  indisposition  to  sub- 
mit to  any  restraint —from  instability  of  character,  which 
opposes  the  requirements  of  regular,  systematic  daily  work. 
It  indicates  a  desire  to  escape  the  routine  of  labor  prescribed 
by  a  master,  and  to  indulge  at  will  in'gayety,  frivolity,  and 
company,  without  supervision  or  control.  The  text  at  the 
head  of  this  chapter  prescribes  the  way  in  which  the  servant 
should  be  obedient  to  his  master — endeavoring  to  please  in 
all  ihings,  not  idle  and  impertinent,  not  indifferent  and  care- 
less, not  wasting  nor  purloining,  but  showing  all  good  fidelity. 

Having  selected  an  occupation,  what  is  the  next  step?  What  is  the  next  topic? 
~»V hat  is  meant  by  no  royal  road?  How  may  one  secure  a  comparative  independ- 
ence? What  must  every  one  expect  in  learning-  a  business?  Why  is  apprenticeship 
desirable?  Why  is  there  an  aversion  t/>  becoming  an  apprentice?  Is  there  any  loss 
of  manliness  in  this  relation?  What  other  causes  le  1 1  y:v.m^  persons  to  dislike  ap- 
prenticeship? How  should  the  apprentice  serve  his  master? 

M.  M.— 10 


114.  MORAL  LAW. 

The  moral  law  requires  corresponding  duties  on  the  part 
of  masters,  as  it  is  written,  " Masters,  give  unto  your  serv- 
ants that  which  is  just  and  equal."  This  freedom  and 
equality  does  not  mean  a  freedom  that  permits  the  appren- 
tice to  determine  the  time  and  manner  of  his  service.  Young 
people  are  apt  to  be  jealous,  suspicious,  and  fault-finding, 
and  for  such  it  is  written,  "Servants,  be  subject  to  your 
masters  with  all  fear  ;  not  only  to  the  good  and  gentle,  but 
also  to  the  froward"  Even  if  the  master  does  not  make 
himself  agreeable  and  pleasant,  it  is  the  duty  of  the  servant 
to  obey  promptly,  kindly,  gently,  patiently,  and  charitably. 
The  moral  law  requires  the  exercise  of  all  these  virtues. 

Obeying  orders. — An  English  farmer  was  one  day  at 
work  in  his  fields,  when  he  saw  a  party  of  huntsmen  riding 
about  his  farm.  He  had  one  field  that  he  was  specially 
anxious  they  should  not  ride  over,  as  the  crop  was  in  a  con- 
dition to  be  badly  injured  by  the  tramp  of  the  dogs.  So  he 
dispatched  one  of  his  hands  to  this  field,  telling  him  to  shut 
the  gate,  and  then  to  keep  watch  ovtr  it,  and  on  no  account 
to  suffer  it  to  be  opened. 

The  boy  went  as  he  was  bidden,  but  was  scarcely  at  his 
post  before  the  huntsmen  came  up,  peremptorily  ordering 
the  gate  to  be  opened.  This  the  boy  declined  to  do,  stating 
the  orders  he  had  received,  and  his  determination  not  to  dis- 
obey them.  Threats  and  bribes  were  offered  alike  in  vain. 
One  after  another  came  forward  as  spokesman,  but  all  with 
the  same  result ;  the  boy  remained  immovable  in  his  deter- 
mination not  to  open  the  gate.  After  awhile,  one  of  noble 
presence  advanced,  and  said,  in  commanding  tones: 

u  My  boy,  you  do  not  know  me.  I  am  the  Duke  of  Wel- 
lington, one  not  accustomed  to  be  disobeyed,  and  I  com. 
mand  you  to  open  that  gate,  that  I  and  my  friends  may  pass 
through." 

What  is  required  of  musters?  What  is  the  nr-imin^  of  just  :uul  equal?  What  is 
written  i-onci-rniiiLT  service  to  disagreeable  masters?  What  virtues  does  the  moral 
Lav  require  in  every  one?  Narrate  the  anecdote,  tk()!  evin<j  Orders." 


FIDELTY.  115 

The  boy  lifted  his  cap,  and  stood  uncovered  before  the 
man  whom  all  England  delighted  to  honor,  then  answered, 
firmly  : 

u  I  am  sure  the  Duke  of  Wellington  would  not  wish  me 
to  disobey  orders.  I  must  keep  this  gate  shut,  nor  suffer 
any  one  to  pass  but  with  my  master's  express  permission." 

Greatly  pleased,  the  sturdy  old  warrior  lifted  his  own  hat, 
and  said :  "  I  honor  the  man  or  boy  who  can  neither  be 
bribed  nor  frightened  into  doing  wrong.  With  an  army  of 
such  soldiers  I  could  conquer,  not  only  the  French,  but  the 
world."  And,  handing  the  boy  a  glittering  sovereign,  the 
oU  duke  put  spurs  to  his  horse  and  galloped  away,  while 
the  boy  ran  orT  to  his  work,  shouting,  at  the  top  of  his  voice, 
"Hurrah!  Hurrah!  I've  done  what  Napoleon  could  not 
do— I  've  kept  out  the  Duke  of  Wellington  !  " 

Unskilled  labor. — Another  reason  why  there  are  com- 
paratively so  few  apprentices  at  the  present  time,  is  because 
the  demand  for  help  in  the  various  departments  of  unskilled 
labor  is  so  great  that  young  persons  can  get  employment 
without  special  preparation.  No  young  man  can  afford  to 
waste  his  time,  except  in  a  most  pressing  emergency,  in 
doing  any  work  or  business  in  which  he  is  not  lenrning 
something  for  future  use.  A  laudable  ambition  should  spur 
every  one  to  prepare  himself  for  a  life  of  usefulness  and 
honor.  If  one  is  an  errand  boy  in  a  store  to  help  his 
mother  make  a  living,  or  to  earn  money  to  enable  himself 
to  go  to  school,  he  acts  wisely  ;  but  if  he  does  such  work  in 
preference  to  that  which  is  more  instructive,  he  makes  a 
great  mistake.  There  is  only  one  boyhood  in  a  man's  life, 

What  is  worthy  of  imitation  in  this  hoy?  Why  should  the  boy  not  obey  the  duke? 
Why  did  he  lift  his  cap?  Who  was  the  Duke  of  Wellington?  Why  did  all  England 
honor  him?  Why  did  the  boy  expect  that  the  duke  would  not  wish  him  to  disobey 
orders?  Whywu  the  duke  greatly  pleased?  What  did  he  mean  by  his  reply  to 
the  boy?  Why  did  he  give  him  the  coin?  Why  had  the  hoy  a  right  to  be  pleased? 
What  is  the  next  topic?  What  is  the  reason  assigned  for  few  apprentices  at  the 
present  time?  State  the  argument.  What  kind  of  business  should  a  boy  endeavor 
to  get? 


116  MORAL  LAW. 

and  if  the  life  is  a  success,  it  will  be  largely  because  the 
boyhood  is  spent  in  a  wise  and  diligent  preparation  for  life's 
duties. 

Haste  makes  waste. — A  third  reason  why  there  are  so 
few  apprentices,  is  ihat  there  are  so  many  who  desire  to  go 
into  the  battle  of  life  without  properly  fitting  and  proving 
their  armor.  It  is  said  that  skilled  workmen  are  becoming 
very  scarce  in  some  departments  of  labor  in  the  United 
States,  and  that  the  best  artisans  are  now  imported  from 
other  countries  to  take  charge  of  our  shops.  The  reason  as- 
signed is  that  our  young  men  become  impatient  to  practice 
their  trades,  and  secure  their  profits,  before  they  have  be- 
come skillful  craftsmen.  In  every  trade  and  profession  men 
may  be  counted  by  the  hundreds  who  are  not,  and  never 
will  be,  proficient.  Had  they  patiently  learned  the  mys- 
teries of  their  craft  by  years  of  discipline,  under  competent 
masters,  their  success  would  have  been  certain. 

Franklin's,  indentures. — The  following  is  the  indenture 
by  which  Ben  Franklin  was  apprenticed  to  his  brother.  It 
will  be  seen  that  it  enjoins  nothing  more  than  faithfulness, 
kindness,  and  attention  to  duty,  the  very  traits  that  have 
been  discussed  in  this  book  as  the  distinguishing  character- 
istics of  a  young  gentleman  : 

"This  INDENTURE  witnesseth,  that  Benjamin  Franklin,  son  of 
Josiah  Franklin,  and  Abiah,  his  wife,  of  Boston,  in  the  colony  of 
Massachusetts  Bay,  with  the  consent  of  his  parents,  doth  put  him- 
self apprentice  to  his  brother,  James  Franklin,  printer,  to  learn  his 
art,  and  with  him,  after  the  manner  of  an  apprentice,  to  serve  from 

the  —  day  of ,  in  the  year  of  our  Lord,   1718,  until   he   shall 

have  fully  completed  the  twenty-first  year  of  his  age.  During  which 
term  the  said  apprentice  his  master  faithfully  shall  orwill  serve,  his 
secrets  keep,  his  lawful  commandments  everywhere  gladly  do.  He 

What  is  the  third  reason?  Why  are  skilled  workmen  becomi:iLT  scarcer  Is  a  boy 
wise  who  only  hall  learns  his  business?  What  is  necessary  t.>  success  in  life?  To 
whom  was  Ben  Franklin  apprenticed?  What  are  the  virtues  enjoined  by  the 
indenture?  Is  this  more  than  a  good  boy  should  do  to  his  father  or  master? 


FIDELITY.  117 

shall  do  no  damage  to  his  said  master,  nor  see  it  to  be  done  of  oth- 
ers;  but  to  his  power  shall  let,  or  forthwith  give  notice  to  his  said 
master  of  the  same. 

"The  goods  of  his  said  master  he  shall  not  waste,  nor  the  same 
without  license  of  him  to  any  give  or  lend.  Hurt  to  his  master  he 
shall  not  do,  cause,  nor  procure  to  be  done.  He  shall  neither  buy 
nor  sell  without  his  master's  license.  Taverns,  inns,  or  ale-houses, 
he  shall  not  haunt.  At  cards,  dice,  tables,  or  any  other  unlawful 
game,  he  shall  not  play.  Matrimony  he  shall  not  contract.  Nor 
from  the  service  of  his  said  master  day  nor  night  absent  himself; 
but  in  all  things  as  an  honest  and  faithful  apprentice  shall  and  will 
demean  and  behave  himself  toward  his  said  master  and  all  his  dur- 
ing the  said  term. 

''And  the  said  James  Franklin,  the  master,  for  and  in  consider- 
ation of  the  sum  of  ten  pounds  of  lawful  British  money,  to  him  in 
hand  paid  by  the  said  Josiah  Franklin,  the  father,  the  receipt  of 
which  is  hereby  acknowledged,  the  said  apprentice  in  the  art  of  a 
printer,  which  he  now  useth,  shall  teach  and  instruct,  or  cause  to  be 
taught  and  instructed,  the  best  way  and  manner  that  he  can,  finding 
and  allowing  unto  the  said  apprentice  meat,  drink,  washing,  lodg- 
ing, and  all  other  necessaries  during  the  said  term.  And  for  the 
true  performance  of  all  and  every  the  covenants  and  agreements 
aforesaid,  either  of  the  said  parties  bindeth  himself  unto  the  other 
firmly  by  these  presents. 

"In  witness  whereof,  the  parties  aforesaid  to  these  indentures  in- 
terchangeably have  set  their  hands  and  seals,  this  —  day  of ,  in 

the  fifth  year  of  our  sovereign  lord,  George  the  First,  by  the  grace 
of  God  of  Great  Britain,  France,  and  Ireland  king,  defender  of  the 
faith,  and  in  the  year  of  our  Lord  1718." 

Illustrious  American  apprentices. — The  following  arc 

a  few  of  a  long  list  of  names  that  might  be  given  of  emi- 
nent Americans  who  commenced  life  as  apprentice  boys : 

Roger  Sherman,  of  revolutionary  memory,  was  bound 
to  a  shoe-maker,  served  out  his  term,  and  worked  on  the 
bench  till  he  was  twenty-twro  years  of  age. 

Stephen  A.  Douglas,  United  States  senator  from  Illinois, 
was  apprenticed  to  a  cabinet  maker,  and  served  diligently, 

State  the  requirements  made  of  the  apprentice.  Are  these  requiremente  rig-ht  or 
wrong?  State  the  requirements  made  of  the  master.  Is  there  any  advantage  in 
siu-h  a  contract?  What  are  the  disadvantages,  if  any?  Tell  all  you  can  ol 
Sherman.  Stephen  A.  Douglas. 


118  MORAL  LAW. 

till,  upon  his  health  failing,  he  was  released  from  his  en- 
gagement. 

Nathaniel  Bowditch  was  bred  to  his  father's  trade,  as  a 
cooper,  and  was  afterward  bound  to  a  ship-chandler.  He 
became  eminent  as  a  mathematician  and  astronomer. 

Amos  Lawrence  was  apprenticed  to  a  merchant,  and  by 
his  diligence,  faithfulness,  and  integrity  acquired  an  immense 
fortune.  He  was  one  of  the  best,  as  well  as  the  wealthiest, 
men  of  New  England. 

Andrew  Johnson  was  indentured  at  ten  years  of  age  to 
the  tailor's  trade,  and  served  his  term  of  seven  years.  Dur- 
ing his  apprenticeship,  he  learned  to  read,  and,  after  he 
was  married,  his  wife  taught  him  to  write  and  cipher.  He 
became  President  of  the  United  States. 

Elihu  Burritt,  the  eminent  scholar  and  friend  of  peace, 
is  known  as  the  "  Learned  Blacksmith." 

Governor  Jewell,  of  Connecticut,  was  a  tanner  ;  Governor 
Claflin,  of  Massachusetts,  was  a  shoe-maker  ;  Vice-President 
Wilson,  of  Massachusetts,  was  a  shoe-maker ;  President 
Grant  was  a  tanner  ;  and  Vice-President  Colfax  was  a  printer. 

He  is  truly  the  independent  man  who  has  a  trade,  and  is 
neither  ashamed  nor  unwilling  to  follow  it.  All  honest 
work  is  honorable. 

The  student  would  do  well  to  read  the  lives  of  these  and  other  eminent  men,  who 
learned  to  work  when  young-.  Tell  what  von  have  learned  of  Nathaniel  Bowditch; 
Amos  Lawrence;  Andrew  Johnson  ;  Elihu  Burritt;  Governor  Jewell;  Governor 
Claflin  ;  Senator  Wilson  ;  General  Grant ;  Schuyler  Colfax.  Who  conies  the  near- 
est being  an  independent  man  ?  Why  ? 


AMUSEMENTS.  119 


CHAPTER   XXII. 

"Rejoice,  O  young  man,  in  thy  youth;  and  let  thv 
heart  cheer  thce  in  the  days  of  thy  youth,  and  walk 
in  the  ways  of  thine  heart,  and  in  the  sight  of  thine 
eyes:  but  'know  thou,  that  for  all  these  things  God  will 
bring  thee  into  judgment" 


AMUSEMENTS. 

What  are  the  amusements  in  wlrch  the  young  may  prop- 
erly indulge  ?  This  is  a  question  involving  much  discussion 
among  those  who  wish  to  advance  the  interests  and  pleas- 
ures of  youth,  as  well  as  among  the  young  people  them- 
selves. Assuming,  without  any  argument,  that  some 
amusements  are  necessary  and  proper,  the  only  question  is 
to  determine  the  kinds  which  may  be  enjoyed  without  the 
danger  of  moral  or  physical  injury  to  the  young,  or  of  in- 
terference with  the  rights  and  feelings  of  the  old.  Were 
we  inclined  to  discuss  the  merits  or  demerits  of  all  the 
games,  plays,  and  methods  of  diversion  in  which  youth  are 
accustomed  to  indulge,  it  would  far  exceed  the  limits  pro- 
posed for  this  book,  The  most,  and  probably  the  best,  that 
can  be  done,  is  to  ascertain  some  general  principles,  which 
will  apply  to  every  case  of  amusement,  determining  its 
propriety  or  impropriety,  or  whether  its  exercise  be  right  or 
wrong.  When  these  principles  are  clearly  understood,  their 

What  is  the  subject  of  Chapter  XXII  ?     Repeat  the  text.     Does  the  moral  law 
prohibit  amusements  ?     Why  do  amusements  require  caution  ?     What  judgment  is 
i  of  those  who  do  wrong  ?     Are  the  ways  of  the  heart  always  right  ?    Why 
•AX*,  not  all  the  games  and  plays  discussed  ?     What  is  proposed  ? 


120  MORAL  LAW. 

application  will  become  a  conscientious  duty,  as  every  one 
is  morally  bound  to  do  what  he  believes  to  be  right. 

PRINCIPLES    RELATING    TO    AMUSEMENTS. 

Good  Or  bad  amusements.— In  determining  the  pro- 
priety of  indulging  in  any  kind  of  amusement,  the  first 
question  which  should  occupy  the  mind  is,  is  this  right 
or  wrong  in  itself?  In  some  cases,  the  answer  can  be 
easily  and  promptly  given,  and  there  can  be  no  doubt  of  its 
correctness.  If  conscience  says  it  is  wrong,  there  should 
be  no  hesitation  in-  refusing  the  indulgence,  however  fasci- 
nating it  may  seem.  We  can  not  afford  to  violate  the  dic- 
tates of  conscience  for  the  sake  of  any  momentary  pleasure. 

Amusements  of  doubtful  propriety.— Our  observation 

and  experience  may  not  enable  us  to  determine  whether  a 
certain  recreation  is  injurious,  and  if  we  have  a  doubt,  it 
will  be  safe  to  learn  the  estimation  in  which  it  is  held  by 
good  people,  in  whose  judgment  we  have  confidence.  If 
its  history,  its  associations,  and  its  influences  are  approved 
by  those  who  have  had  the  opportunity  to  know  whether  it 
be  right  or  wrong,  it  will  certainly  be  a  strong  argument  in 
its  favor.  We  can  not  afford  to  disregard  the  advice  of 
those  who  are  wiser  and  more  experienced  than  ourselves, 
nor  can  we  run  the  risk  of  losing  their  respect  for  the  sake 
of  any  paltry  gratification.  We  have  no  right  to  offend  our 
friends  by  doing  what  they  consider  wrong,  and  their 
judgment  should  lead  us  to  have  great  doubts  as  to  the 
correctness  of  our  own  views.  A  decent  respect  for  the 
opinions  of  those  who  love  us,  demands  that  we  conform  to 
their  conscientious  views  in  questions  of  this  character. 

Is  it  the  duty  of  every  one  to  be  guided  by  principle  or  feeling?  Why?  If  one 
knows  what  is  right,  what  is  his  duty?  What  is  the  first  principle  that  should  claim 
our  attention?  If  conscience  says  a  certain  pleasure  is  wrong-,  what  shall  we  do? 
If  we  have  a  doubt,  what  shall  we  do?  Who  have  the  best  opportunity  of  judging 
of  such  matters,  the  young  or  the  old?  Why?  Should  we  respect  the  judgment  of 
our  eldt-rs  in  selecting  our  amusements? 


AMUSEMENTS.  121 

Anecdote. — A  party  of  gentlemen  were  traveling  from 
Pittsburgh  to  Wheeling,  by  the  Ohio  river.  In  order  to  re- 
lieve the  tiresome  monotony  of  the  trip,  it  was  proposerl 
that  they  should  indulge  in  a  game  of  cards.  One  of  the 
party  politely  declined  to  engage  in  that  kind  of  sport.  On 
being  asked  the  reason  for  his  unwillingness  to  participate 
in  the  play,  he  replied :  u  I  have  always  endeavored  to  pre- 
serve an  unblemished  reputation,  and  I  can  not  afford  to  be 
classed  in  the  mind  of  any  person  as  directly  or  indirectly  asso- 
ciated with  gamblers  or  gaming.  There  are  many  good 
people,  whose  esteem  I  should  regret  to  lose,  who  would  hear 
with  much  pain  that  I  had  engaged  in  playing  cards  on  a 
steamboat ;  therefore,  you  will  excuse  me  for  not  running 
the  risk  of  doing  myself  and  others  a  moral  injury." 

The  relations  of  amusement  to  business. — Every  youth 

has,  or  ought  to  have,  some  employment,  whether  of  study 
or  business,  which  will  help  to  fit  him  for  a  life  of  useful- 
ness and  honor.  When  any  particular  kind  of  amusement 
becomes  so  engrossing  as  to  interfere  with  the  duties  belong- 
ing to  the  school,  the  family,  or  the  employer,  it  should  cease 
at  once.  If  the  love  of  pleasure  is  so  absorbing  as  to  in- 
terfere with  the  demands  and  obligations  of  business,  it  is 
time  to  stop  for  a  little  reflection.  When  recreation  is  pur- 
sued as  a  vocation  ;  when  mere  fun  is  followed  as  an  occu- 
pation, to  the  exclusion  of  everything  else,  nothing  but  sor- 
row and  mortification  can  be  the  result.  It  is  written  in  the 
moral  law,  "  He  that  lovctJi  pleasure  shall  be  a  poor  man" 
When  the  desire  for  diversion  is  so  controlling  that  duties 
arc  neglected,  business  is  forgotten,  and  the  mind  is  led 
from  the  consideration  of  serious  affairs,  the  remedy  can 
only  be  found  in  the  complete  and  conscientious  renuncia- 
tion of  the  fascinating  folly. 

Why  should  every  youth  have  some  employment  or  business?  Can  the  mind  be 
intensely  occupied  by  business  and  pleasure  at  the  same  time?  Which  is  likely  to 
snfier?  What  is  written  of  him  who  has  an  intense  love  of  pleasure?  When 
amusement  and  business  clash,  which  should  yield?  Why? 

M.  M—  ii 


122  MORAL  LAW. 

The  illustration  of  this  absorbing  attachment  to  play  was 
witnessed  in  every  city  and  town  in  the  land  where  the 
game  of  base-ball  was  introduced.  Young  men,  in  many 
instances,  seem  to  be  infatuated  to  such  an  extent  as  to 
unfit  them  entirely  for  every  useful  employment.  Such 
devotion  is  surely  worthy  of  some  better  cause.  When 
amusement  ceases  to  be  a  recreation,  and  becomes  a  busi- 
ness, it  should  be  abandoned. 

Amusement  as  it  affects  habits.— In  the  selection  of  any 

method  of  enjoyment,  it  would  also  be  well  to  inquire 
whether  it  may  not  lead  to  the  acquisition  of  injurious 
habits.  It  is  not  safe  for  us  to  follow  the  road  that  has  led 
others  to  ruin.  If  persons  have  been  injured  by  such  an 
indulgence,  what  reasons  have  we  to  suppose  that  we  shall 
be  exempt  from  the  same  danger?  Are  we  stronger,  wiser, 
or  better  than  they  ?  Self-love  may  induce  us  to  set  a  very 
high  estimate  upon  our  powers  of  self-control ;  but  a  supe- 
rior wisdom  has  said,  '•''Lead  us  not  into  temptation"  We 
have  no  right  to  put  ourselves  in  danger  of  acquiring  inju- 
rious habits,  for  the  gratification  of  our  love  of  pleasure. 

The  amusements  of  bad  company.— It  is  a  matter  of 

the  first  importance  to  inquire  whether  the  enjoyment  of  any 
particular  form  of  recreation  will  lead  us  into  disreputa- 
ble company.  Is  its  exercise  confined  to  the  society  of  the 
good,  or  may  we  be  thrown  by  its  pursuit  among  those 
of  questionable  character?  No  one  can  afford  to  sacrifice 
his  self-respect  by  associating  with  the  vicious  or  vulgar  for 
the  sake  of  any  temporary  gratification. 

Amusement  in  improper  places.— Does  the  proposed 

What  is  your  observation  of  those  who  are  intensely  absorbed  in  pleasure?  What 
prospect  have  they  in  life,  if  they  continue  so?  Why?  Is  it  wise  for  us  to  go  in  the 
way  of  temptation?  Is  the  pleasure  worth  the  risk?  Are  we  likely  to  escape  the 
snares  into  which  others  have  fallen?  Why?  What  is  good  society?  What  is  our 
duty  in  reference  to  our  company?  Why?  Dare  we  go  into  any  improper  plarc  for 
amusement. 


AMUSEMENTS.  123 

pleasure  lead  us  into  any  place  of  questionable  propriety, 
in  which  we  would  not  be  willing  to  be  seen  by  those  whose 
good  opinion  we  value  ?  If  so,  we  should  abstain  from  the 
amusement  by  shunning  such  resorts. 

The  influence  of  our  amusement.— Our  methods  of 

enjoyment  may  be  altogether  harmless  to  us,  but  our  neigh- 
bor, who  has  not  much  self-control,  may  be  in  danger  of 
serious  injury  from  following  our  example.  Ought  we  not 
to  be  solicitous  for  his  welfare,  and  have  we  a  right  to  do 
anything  which  may  serve  as  a  pattern  to  lead  him  to  ruin? 
Is  it  not  our  duty  to  abstain  from  any  gratification,  if  we 
discover  that  our  conduct  is  the  means  of  tempting  a  weaker 
brother  to  do  wrong?  Have  we  a  right  to  persist  in  follow- 
ing a  course  of  conduct  which  induces  him  to  violate  the 
commands  of  parents,  guardians,  and  teachers?  The  grat- 
ification of  our  own  selfish  purposes  can  not  afford  us  a 
sufficient  compensation  for  the  injury  that  our  brother  may 
receive  from  making  us  his  model. 

The  expense  Of  amusements. — Some  kinds  of  amuse- 
ment are  expensive,  involving  a  considerable  outlay  of  time 
and  money.  If  the  indulgence  of  our  taste  requires  the  ex- 
penditure of  money,  it  may  be  a  serious  question  whether 
wre  can  afford  it.  When  injury,  inconvenience,  or  annoy- 
ance shall  arise  to  ourselves  or  our  friends,  on  account  of 
our  wasteful  pleasures,  we  are  committing  a  serious  injury 
by  persisting  in  such  a  course. 

Sometimes  young  people  have  not  the  moral  courage  to 
say,  frankly,  "I  can  not  afford  such  indulgence;"  and  will 
permit  themselves  to  be  drawn  into  expenses  which  they 
are  really  not  able  to  bear.  When  we  consent  to  run  in  debt 

Should  we  lead  others  into  temptation?  Suppose  certain  pleasures  do  not  hurt  us, 
hut  do  hurt  our  friends,  what  should  we  do?  Can  we  take  the  responsibility  of  lead- 
ing our  neighbor  astray?  What  is  our  duty  in  regard  to  expensive  pleasures?  Is 
there  any  test  of  moral  courage  in  this?  What  should  every  young  man  do  in  refer- 
ence to  this  subject?  Is  there  any  disgrace  in  being  poor?  Why  not  say  so  and 
avoid  trouble? 


124  MORAL  LAW. 

for  anything  that  is  unnecessary,  from  a  foolish  fear  that  we 
shall  be  considered  mean  or  parsimonious,  we  are  prepar- 
ing the  way  for  much  future  annoyance  and  discomfort.  It 
would  be  better  to  say,  with  manly  independence,  "  I  have 
no  money,  and  can  not  incur  a  debt  for  amusements,"  and 
thus  save  the  mortification  which  always  follows  the  una- 
vailing attempt  to  conceal  our  poverty. 

Amusements  contrary  to  law. — We  have  no  right  to 

indulge  in  any  pleasure  that  injures,  endangers,  or  incom- 
modes the  person  or  property  of  our  neighbors.  The  civil, 
as  well  as  the  moral  law  prescribes  to  us  rules  of  conduct 
in  reference  to  amusements,  that  are  often  very  thoughtlessly 
and  sometimes  intentionally  violated.  Thus,  there  are  some 
plays  and  pastimes  particularly  unsuited  to  certain  times  and 
places,  because  they  are  liable  to  cause  serious  injuries.  The 
rolling  of  the  hoop  on  the  crowded  sidewalk  ;  the  explosion 
of  fire-crackers  or  flying  of  kites  in  the  streets  of  a  town  or 
city  ;  the  shooting  with  the  bow  and  arrow  among  the  chil- 
dren in  a  school-house  yard  ;  or  the  racing  of  horses  in  a 
crowded  thoroughfare,  are  illustrations  of  dangerous  fun. 
Such  amusements  are  not  wrong,  provided  they  are  enjoyed 
at  proper  times  and  under  suitable  circumstances  ;  but  when 
they  are  persisted  in  at  the  risk  of  great  damage  to  persons 
and  property,  they  indicate  an  inexcusable  selfishness. 

The  debatable  ground.— From  the  above  principles, 
we  may  determine  whether  the  pleasures  in  which  we  in- 
dulge, or  wish  to  indulge,  are  beneficial  or  injurious.  Duty 
to  ourselves,  and  regard  for  our  neighbors,  demand  that  we 
shall  examine  critically  whether  the  course  of  amusement  is 
really  the  best  adapted  to  our  happiness.  If  there  is  the 
least  possible  doubt  as  to  its  propriety,  we  should  not  con- 
Name  some  dangerous  amusements.  Why  are  they  so?  What  is  our  duty  in 
reference  to  such?  Have  we  a  ri^ht  to  endanger  the  rights  of  others?  Why? 
When  and  where  should  such  amusements  as  have  been  named  he  enjoyed?  If  there 
is  a  doubt  in  our  mind  as  to  the  propriety  of  any  game,  play,  or  recreation,  what 
should  we  do? 


AMUSEMENTS.  125 

test  the  point  with  our  conscience,  but  immediately  obey  its 
dictates.  There  are,  and  often  will  be,  honest  differences 
of  opinion  in  regard  to  kinds  and  places  of  amusement; 
but  it  is  our  duty  to  side  with  those  whose  character  de- 
mands our  admiration,  and  whose  opinions,  matured  by  ob- 
servation and  experience,  are  worthy  of  our  respect  and 
confidence.  A  few  brief  questions  should  determine  whether 
we  mav  engage  in  any  specified  game,  play,  or  exercise  for 
amusement.  These,  briefly  stated,  are  as  follows  : 

1.  Is  it  right? 

2.  Do  good  people  generally  approve  of  it? 

3.  Will  it  interfere  with  school  or  business? 

4.  May  it  be  productive  of  bad  habi-ts? 

5.  Will  its  enjoyment  lead  into  doubtful  company? 

6.  Will  it  lead  into  places  of  questionable  propriety? 

7.  Will  mv  example  influence  others  injuriously? 

8.  Can  I  afford  the  cost  in  time  and  money? 

9.  Will  my  pleasure  affect  the  rights  of  any  one  in  person 
or  property  ? 

If,  upon  reflection,  we  conclude  to  indulge  in  the  proposed 
pastime,  let  it  be  with  an  unquestioning  conscience,  based 
upon  a  clear  conviction  that  the  action  is  right.  If,  on  the 
other  hand,  we  think  the  indulgence  may  be  wrong,  let  the 
doubt  control  us,  and  let  us  deny  ourselves  the  gratification. 

Honest  reasons  for  refusal.— When  questioned  as  to  our 
motives  for  declining  a  proposed  amusement,  there  should 
be  no  evasion  or  quibbling,  but  a  resolute,  courageous  an- 
swer, the  expression  of  the  truth.  He  who  endeavors  to 
secure  friendship  and  admiration  by  appearing  to  agree  with 
every  body,  will  soon  lose  the  respect  of  those  whose  good 

Name  these  principles  in  the  order  given.  If  these  tests  are  correct,  what  should 
be  done  with  any  amusement  to  which  they  are  applied?  Should  our  feelings  or  our 
conscience  rule  us  in  this  indulgence?  If  questioned  about  our  refusal  to  play  or 
perform,  what  should  be  our  answer?  What  is  meant  by  moral  courage?  Who  is 
the  really  brave  person?  If  we  shirk  or  quibble,  do  we  command  respect?  Ca.n 
you  afford  to  be  laughed  at?  If  you  are  laughed  at,  what  is  the  character  of  those 
who  do  it? 


126  MORAL  LAW. 

opinion  is  worth  having.  Be  manly,  honest,  and  truthful. 
When  convictions  of  duty  are  forced  upon  us,  let  us  ac- 
knowledge their  influence  ;  let  us  stand  up  for  what  we 
think  is  right.  Such  courage  will  command  the  admiration 
of  the  good,  because  it  is  based  upon  a  sense  of  duty. 


CHAPTER  XXIII. 

"He  that  hath  pity  upon  the  poor  lendeth  unto  the  Lord, 
and  that  ivhicJi  he  hath  given,  will  He  pay  him  again" 


THE   POOR. 

Pity  is  a  divine  attribute,  which  is  manifested  among 
men  by  sympathizing  with  the  sorrows,  lessening  the  bur- 
dens, and  alleviating  the  distresses  of  the  poor,  the  needy, 
and  the  unfortunate.  The  exhibitions  of  this  virtue  are  as 
various  as  the.  wants  and  conditions  of  human  society. 
There  are  objects  of  beneficence  everywhere,  as  it  is  writ- 
ten, "For  ye  have  the  poor  with  you  always,  and  whenso- 
ever ye  will, ye  may  do  them  good"  We  can  not  fail  to 
recognize  the  obligation  to  do  good,  but  there  are  questions 
of  great  practical  importance,  concerning  the  methods  by 
which  we  shall  best  accomplish  the  desired  end. 

Classes  of  the  poor.— Who  are  the  poor  that  have  a  claim 
on  our  pity?  They  are  those  whom  misfortune  has  made 

How  will  g-ood  society  consider  any  conscientious  act?  Do  you  desire  the  praise 
of  the  good  or  bctd? 

What  is  the  subject  of  Chanter  XXTII'  Repeat  the  text.  How  is  pity  exhibit'^? 
Whe'v  slvill  our  pity  find  the  objects  for  its  exercise.  What  is  snid  of  the  poor? 
AYhv  shall  we  pity  the  poor'  Who  is  our  neighbor?  What  obligation  are  we 
under  to  hiir.r  Who  are  the  poor  that  have  a  claim  upon  our  pity? 


THE  POOR.  127 

miserable  in  many  ways.  They  may  be  classed  as  the  PRO- 
FESSIONAL, IDLE  POOR,  the  CRIMINAL  POOR,  and  the  INNO- 
CENT POOR. 

All  these  are  our  brethren,  and,  if  possible,  we  must  do 
them  good  ;  not  in  the  same  way,  or  by  the  same  means, 
but  in  that  manner  which  will  conduce  most  to  their  indi- 
vidual welfare,  and  the  best  interests  of  society.  Society 
itself  is  largely  responsible  for  the  number  and  character  of 
its  poor.  To  prove  this,  it  is  only  necessary  to  refer  to  the 
class  of  people  called  Friends  or  Quakers,  As  a  people, 
they  are  frugal,  industrious,  and  temperate.  They  live, 
generally,  in  large  communities,  and  there  are  neither  pau- 
pers nor  criminals  among  them.  They  recognize  the  ne- 
cessity and  dignity  of  labor ;  it  is  an  essential  part  of  their 
education.  They  are  not  ashamed  or  unwilling  to  work  ; 
but  it  would  be  exceedingly  mortifying  for  any  of  them  to 
beg.  When  sickness  or  misfortune  overtake  any  of  their 
number,  they  feel  that  all  must  bear  a  part  of  the  burden, 
and  afford,  as  far  as  is  possible,  the  necessary  relief.  It  is 
written  in  the  moral  law,  u Bear  yc  one  another's  bur- 
dens ;"  and  these  people  endeavor  to  fulfill  that  command  by 
assisting  each  other. 

So  with  the  class  of  people  known  as  Jews.  They  are, 
as  a  class,  diligent  in  business,  frugal,  and  temperate,  It  is 
their  boast  that  they  are  quiet,  peaceable,  law-abiding  citi- 
zens ;  that  they  rarely  have  representatives  in  prison  or  poor- 
house.  This  is  something  to  be  proud  of;  and  one  reason 
of  the  fact  is,  they  educate  their  youth  to  obey  their  parents 
and  to  work.  In  this,  they  make  excellent  citizens.  If 
society  at  large  would  take  the  means  to  educate  all  its 
youth  properly,  much  of  the  poverty  and  suffering  that  now 
exists  might  be  prevented.  But  until  preventive  measures  are  • 


How  are  the  poor  classified?  What  benefits  shall  we  endeavor  to  confer  upon  all 
the=c  classes?  How  is  so'-k-ty  responsible  for  the  existence  of  many  of  its  poor? 
What  is  sai-1  of  the  Friends?  What  is  written  about  bearing  burdens?  Why  is  it 
the  rircst  orrr.rrenre  to  find  a  Jew  in  prison?  Why  are  they  never  found  in  the 
"  poor-house?"  How  shall  society  prevent  poverty?  Can  it  be  entirely  prevented? 


128  MORAL   LAW. 

put  in  operation,  the  question  remains — what  shall  be  done 
for  the  poor? 

Charity. — We  have  already  learned  that  the  moral  quality 
of  an  action  lies  in  the  motive  or  intention  with  which  it 
is  performed.  It  is  possible  for  us  to  do  good  actions 
from  mean  and  selfish  motives.  Pride,  self-esteem,  and  the 
desire  for  praise,  may  induce  persons  to  give  liberally,  and 
to  work  vigorously  for  a  good  cause  ;  but  such  benevolence 
brings  with  it  no  blessing  to  the  giver.  Charity  is  an 
operation  of  the  mind  and  heart,  and  is  the  product  of  love. 
"  Charity  stiffercth  long,  and  is  kind;  charity  cnvieth 
not ;  charity  vaunt  eth  not  itself,  is  not  puffed  up*  doth 
not  behave  itself  unseemly,  scekcth  not  her  oivn,  is  not 
easily  provoked,  thinketh  no  evil,  rejoiceth  not  in  itiiquitv, 
but  rejoiceth  in  the  truth,  beareth  all  things,  bclieveth  all 
things,  hopeth  all  things,  cndurcth  all  things" 

It  is  that  gentle  spirit  of  kindness  that  endeavors  to  do 
and  to  make  the  best  of  every  thing  ;  that  views  every  human 
being  as  a  brother,  and  every  needy  one  as  a  special 
object  of  consideration  and  care.  It  has  no  sympathy 
for  crime,  but  only  endeavors  to  benefit  the  criminal  ;  it 
has  no  indulgence  for  wrong,  but  has  no  unjust  censure 
even  for  the  wrong-doer.  It  is  merciful,  kind,  and  just. 
Without  such  feelings,  no  one  can  be  truly  benevolent,  as  it 
is  written  in  the  moral  law,  "Though  I  bestow  all  niv 
goods  to  feed  the  poor,  and  have  not  charity,  if  profitcth 
me  nothing"  The  mere  giving  of  alms,  unaccompanied 
by  the  true  feeling  of  brotherhood,  is  not  a  charity  that  is 
commended.  That  alone  is  worthy  of  admiration,  which  is 
prompted  by  a  desire  to  make  one  poor,  needy,  fallen  brother 
a  wiser,  better,  and  more  helpful  man. 

In  what  docs  the  moral  quality  of  an  action  lie?  May  men  do  good  from  had 
motives?  What  is  written  in  the  moral  law  of  charity?  Repeat  the  text.  How 
many  ways  does  charity  exhibit  herself?  Illustrate  the  idea  that  charity  suffereth 
lon^  ;  is  kind  ;  envieth  not,  etc.  Has  charity  sympathy  for  crime?  Does  the  jjivins* 
of  alms  illustrate  charity?  Repeat  the  text.  What  is  worthy  of  admiration? 


THE  POOR.  129 

Personal  benevolence. — Every  person  has  it  in  his  power 
to  do  something  to  alleviate  suffering  and  to  relieve  distress. 
The  charitable  heart  will  find  no  difficulty  in  discovering 
those  who  need  assistance.  A  kind,  approving  smile,  a 
gentle,  encouraging  word,  a  cup  of  cool  water,  a  friendly 
visit  or  a  timely  pecuniary  help,  are  little  things  in  them- 
selves, and  yet  are  invaluable. 

Personal  benevolence  should  be  manifested  in  such  a  deli- 
cate manner  as  not  to  wound  the  feelings  of  the  recipient. 
If  the  giver  bestows  his  gifts  in  such  a  way  as  to  make  the 
receiver  painfully  conscious  of  the  kindness,  it  is  not  a 
charity.  Neither  is  it  true  benevolence  to  offer  our  kind- 
nesses so  that  we  shall  expect  or  receive  the  public  appro- 
bation. It  is  written,  "  Take  heed  that  ye  do  not  your  alms 
before  men,  to  be  seen  of  them;  otherwise, ye  have  no  re- 
ward of  your  Father  which  is  in  heaven.  Therefore, 
when  thou  doest  thine  alms,  do  not  sound  a  trumpet  before 
thee,  as  the  hvpocrites  do  in  the  synagogues  and  in  the 
streets,  that  they  may  have  glory  of  men;  but  when  thou 
doest  alms,  let  not  thy  left  hand  know  what  thy  right 
hand  doeth;  that  thine  alms  may  be  in  secret,  and  thy 
Father,  which  seeth  in  secret,  himself  shall  reward  thee 
openly." 

Benevolent  discretion. — An  indiscriminate  giving  of 
alms  to  every  applicant  is  not  a  wise  benevolence  ;  it  may 
be  a  positive  wrong.  There  are  persons  who  are  too  indo- 
lent to  work,  and  yet  expect  to  receive  from  kind,  inconsid- 
erate persons  a  supply  for  their  necessities,  without  any  ex- 
ercise of  mental  or  physical  exertion.  It  is  not  a  kindness 
to  give  a  man  money  to  squander  for  strong  drink  or  in 
gambling,  but  it  would  be  a  great  blessing  to  give  him  an 

May  everyone  find  opportunities  for  benevolence?  When?  How?  What  are 
evidences  of  a  loving  spirit?  How  should  persons  exercise  benevolence?  What  is 
written  of  those  who  display  their  benevolence?  How  shall  we  not  do  alms?  How 
shall  we  do  alms?  Why?  Is  the  giving  to  every  claimant  true  benevolence?  How 
may  we  injure  a  man  by  giving  him  alms? 


130  MORAL  LAW. 

opportunity  to  work,  and  thereby  earn  his  living,  and  pos- 
sibly be  set  on  the  road  to  reformation. 

It  is  written,  that  "An  idle  soul  shall  suffer  hunger ;" 
and  it  is  not  unkind  to  say  that  an  idle  soul,  who  is  able,  but 
not  willing  to  work,  should  be  permitted  to  suffer  hunger. 
It  is  our  duty  to  relieve  the  destitute,  in  such  a  manner  as 
will  enable  them  to  help  themselves  in  whole  or  in  part. 
Helpless  children  must  be  fed,  clothed,  and  educated,  but 
must  not  be  permitted  to  grow  up  to  a  life  of  idleness  and 
crime.  The  widow  and  the  fatherless  must  be  provided 
for,  and  suitable  work  must  be  furnished  them  ;  for  when 
people  can  do  any  thing  for  their  own  support,  and  are  per- 
mitted to  live  without  exertion,  they  become  discontented 
and  unhappy,  and  learn  to  receive  kindness  without  grati- 
tude, and  to  expect  favors  as  rights. 

Professional  paupers  are  the  most  thankless  and,  at  the 
same  time,  the  most  rapacious  of  mankind  ;  and  the  on'y 
method  of  conferring  upon  them  and  society  a  permanent 
good,  is  to  give  them  employment,  and  pay  them  for  their 
work.  Such  persons  as  are  incapacitated  by  sickness,  de- 
formity, or  disease  to  do  any  thing  for  themselves,  must  be 
supported  ;  and  every  thing  possible  should  be  done  to  make 
their  lives  tolerable  and  happy. 

"Think  not  the  good, 

The  gentle  deeds  of  mercy  thou  hast  done, 
Shall  die  forgotten  all :   the  poor,  the  pris'ner, 
The  fatherless,  the  friendless,  and  the  widow, 
Who  daily  own  the  bounty  of  thv  hand, 
Shall  cry  to  heaven,  and  pull  a  blessing  on  thee." 

John  Howard. — There  are  many  noble  examples  of 
women  and  men,  who  have  devoted  their  lives  to  philan- 
thropic labors,  in  Europe  and  in  our  own  land,  whom  it 

What  shall  be  done  for  the  idle  soul?  How  shall  we  relieve  the  destitute?  What 
must  he  done  for  the  helpless?  What  should  be  required  of  every  one  who  can 
work?  Why?  How  shall  professional  paupers  be  treated?  What  shall  be  done 
for  those  who  can  not  work?  What  is  the  sentiment  of  the  poetry?  Give  what  is 
said  of  John  Howard.  Why  is  his  memory  revered? 


THE  POOR.  131 

would  be  pleasing  to  mention.  It  will  be  sufficient,  as  an 
illustration  of  heroic  devotion  to  duty,  to  allude  to  John 
Howard.  He  was  an  Englishman  by  birth.  At  the  age 
of  twenty-eight,  he  set  sail  for  Lisbon,  in  order  to  carry 
relief  to  the  surviving  sufferers  of  the  terrible  earthquake 
that  devastated  that  city  in  1755.  England  and  France  be- 
ing at  war  at  that  time,  the  ship  in  which  he  sailed  was 
captured  by  the  French  and  carried  into  the  port  of  Brest. 
Being  made  prisoner  with  the  officers  and  crew,  he  was  put 
into  prison  and  treated  with  the  utmost  cruelty. 

This  was  his  first  experience  of  prison  life.  Upon  his 
release  he  returned  to  England.  Being  a  man  of  consider- 
able wealth,  which  was  left  him  by  his  father,  he  spent 
much  time  and  money  in  schemes  of  benevolence.  Assisted 
by  his  noble  wife,  "  they  built  improved  cottages,  established 
schools,  administered  to  the  sick,  and  relieved  the  necessi- 
tous." In  1773,  he  was  elected  sheriff  of  Bedford.  He 
thus  became  officially  acquainted  with  the  condition  of  the 
prisons  of  his  county.  He  found  them  dark,  damp,  and 
deathly,  badly  ventilated,  and  cruelly  managed.  Instead  of 
being  places  where  bad  men  might  be  made  better,  he  found 
them  horribly  vicious,  wretched,  and  indecent.  From  his 
own  county,  he  proceeded  through  England,  inspecting  the 
jails,  and  he  found  them,  invariably,  dens  of  mental,  moral, 
and  physical  corruption. 

The  observation  of  such  misery,  and  the  hope  that  he 
could  be  instrumental  in  relieving  it,  determined  his  course 
for  life.  The  inspection  and  reformation  of  prisons  now 
became  his  business.  From  England,  he  traveled  over  the 
whole  of  Europe,  seeking  admission  into  the  most  dismal, 
loathsome,  and  dangerous  dungeons,  that  he  might  report 
their  condition  and  have  them  reformed.  Vice,  cruelty, 

Why  did  Howard  become  enlisted  in  prison  reformation?  Was  it  wise  to  spend 
his  money  and  his  life  for  prisoners?  What  is  the  golden  rule?  How  far  may 
every  man  attempt  to  benefit  his  neighbor?  In  what  estimation  do  the  wise  and 
the  good  hold  John  Howard?  Are  there  any  other  fields  of  benevolence  waiting 
for  a  reform  and  a  reformer? 


132  MORAL  LAW. 

disease,  and  every  earthly  abomination,  he  found  immured 
in  those  terrible  dens.  The  prisoners  were  confined  to- 
gether, without  reference  to  age,  sex,  or  condition. 

Into  such  places,  and  among  such  associates,  this  good 
man  ventured,  that  he  might  be  the  means  of  relieving  the 
sick,  releasing  the  innocent,  and  benefiting  the  bad.  His 
life  was  the  forfeit  of  his  benevolence.  He  died  at  Cherson, 
in  the  south  of  Russia,  in  1790,  from  a  disease  contracted 
in  visiting  a  prison.  The  publication  of  his  work  on 
prisons  stirred  up  a  spirit  of  philanthropy,  which  is  oper- 
ating to  this  day  in  making  the  prisons  of  our  land  less  places 
of  vindictive  retribution  than  of  humane  reformation. 

Public  benevolence.  —There  are  certain  classes  of  the 
innocent  and  unfortunate  poor,  that  can  only  be  taken  care 
of  properly  in  places  specially  provided  for  their  reception. 
The  means  of  private  individuals  are  generally  insufficient 
to  furnish  suitable  accommodations  for  large  numbers,  so 
that  the  state  must  make  provision  for  their  wants.  Of 
these,  are  the  idiots,  the  insane,  the  deaf  and  dumb,  the  blind, 
the  orphan  poor,  the  aged  poor,  the  homeless  sick,  etc. 
The  same  principle  should  be  observed,  when  it  is  practica- 
ble in  institutions  for  these  classes,  of  furnishing  the  inmates 
with  occupations  suited  to  their  conditions,  mentally  and 
physically. 

What  effect  had  the  labors  of  Howard?  What  classes  of  the  poor  should  be  pro- 
vided lor  by  the  state?  Why?  To  what  extent  should  labor  be  required  of  any  of 
these  classes?  Why? 


HUMANITY.  133 

CHAPTER  XXIV. 

"A  righteous  man  regardeth  the  life  of  his  beast" 


HUMANITY. 

The  world  was  created,  in  the  exercise  of  Infinite  Wisdom, 
as  the  abode  of  man.  It  was  given  him,  with  all  that  it 
contains,  to  admire,  to  use,  and  to  enjoy.  The  products  of 
earth,  air,  and  sea  were  furnished  to  assist  in  his  labors,  to 
minister  to  his  pleasures,  and  to  satisfy  his  wants.  The  ani- 
mal creation  was  to  afford  him  food,  clothing,  and  companion- 
ship. The  earliest  records  of  the  race  are  not  old  enough 
to  give  the  account  of  the  subjugation  of  the  domestic  ani- 
mals. The  care  of  these  has  always  been  one  of  the  chief 
employments  of  a  large  portion  of  mankind. 

Without  the  assistance  afforded  by  the  domestic  animals, 
mankind  would  be  very  helpless.  The  horse,  the  sheep,  the 
ox,  the  ass,  the  camel,  the  elephant,  the  llama,  the  dog,  and 
the  reindeer  are  fitted  peculiarly  for  the  regions  in  which 
they  are  found,  and  each  is  indispensable  to  the  comfort  or 
safety  of  man.  Some  of  these  are  no  longer  found  in  their 
wild  condition,  and  are  so  completely  domesticated  as  to 
have  lost  much  of  their  natural  instinct  of  self-defense  and 
preservation.  Many  of  these  animals  possess  a  sagacity 
that  is  wonderful.  They  have  perception,  memory,  recol- 
lection, and  often  seem  endowed  with  powers  of  reason  and 

.  What  is  the  subject  of  Chapter  XXIV?  Repeat  the  text.  What  is  a  righteous 
man?  Is  it  lawful  for  man  to  use  all  the  animals  for  his  own  welfare?  Why?  How 
have  a  portion  of  mankind  been  employed  from  the  earliest  history?  How  is  man 
dependent  upon  the  domestic  animals?  To  what  purposes  can  the  ox  be  put? 
Name  the  principal  domestic  animals  of  the  world,  and  the  regions  they  inhabit. 
What  surprising  faculties  do  many  of  these  exhibit? 


134  MORAL  LAW. 

judgment.     Some  possess  ardent  affection  for  their  masters, 
and  a  fidelity  that  nothing  can  disturb. 

That  man  should  treat  such  faithful  servants  with  any 
thing  save  the  greatest  kindness  seems  to  be  unreasonable  ; 
and  yet,  alas  !  for  man's  weakness  and  passion,  it  is  often  true. 
It  would  seem  that  self-interest  alone,  without  any  higher  or 
nobljr  motive,  would  prompt  every  man  to  take  great  care 
of  the  poor  brutes,  upon  which  he  is  so  dependent ;  but 
even  his  own  property  is  often  made  the  sport  of  his  baser 
nature.  Still,  it  is  true,  as  it  is  written,  "A  righteous  man 
rcgardeth  the  life  of  hi*  beast" 

•>  Cruelty  to  animals. — In  some  parts  of  our  country,  hu- 
mane laws  have  been  enacted  for  the  prevention  of  cruelty 
to  animals,  that  are  a  credit  to  our  civilization.  Societies 
have  also  been  formed  by  humane  people,  having  in  view 
the  protection  of  the  rights  of  God's  poor  creatures,  which 
are  abused  by  thoughtless  or  cruel  men. 

Animals  that  afford  us  pleasure  or  profit  should  be  treated 
with  humanity,  and  every  attention  paid  to  their  wants.  If 
the  innocent  and  helpless  brutes,  that  are  ill-fed,  overworked, 
unsheltered,  and  injured  by  all  manner  of  cruelty,  could 
make  an  appeal  to  our  sense  of  justice  and  humanity,  how 
eloquent  and  how  touching  it.  would  be.  Neglect  and  abuse 
not  only  injure  the  pecuniary  value  of  the  animal,  but  what 
is  of  infinitely  more  importance,  the  moral  constitution  of 
the  man  ;  for  he  who  has  no  feelings  of  kindness  and  con- 
sideration for  the  poor  dumb  animal  that  labors  for  him, 
would  probably  have  as  little  feeling  for  one  of  his  own 
kind  in  circumstances  of  distress. 

Animals  that  furnish  us  food  should  not  be  overdriven 
and  abused  simply  because  they  are  destined  soon  to  be 

Does  self-interest  always  save  these  animals  from  injury  and  abuse?  Why?  What 
laws  have  been  enacted  referring-  to  this  subject?  How  should  domestic  animals 
be  treated?  How  do  some  animals  show  kindness?  Kow  do  they  act  when  abused5 
Should  we  permit  an  animal  to  suffer  if  we  can  prevent  it?  Tlene-xt  Mie  text.  What 
ini^ht  we  expect  ii  put  in  the  power  of  a  man  who  abuses  a  harmless  animal? 


HUMANITY.  135 

killed.  Men  are  accustomed  to  see  many  forms  of  cruelty, 
and  think  nothing  of  it,  because  it  is  so  common.  It  seems 
to  make  no  impression,  that  chickens  are  brought  to  market 
tied  together  in  bunches,  and  suspended  by  the  legs  from 
the  back  of  a  hard-trotting  horse.  Such  cruelty  is  indefensi- 
ble. If  it  is  necessary  to  bring  them  alive,  they  should  be 
brought  in  coops.  Poor,  innocent  calves  and  pigs  are  often 
securely  tied  by  the  legs,  in  such  a  way  as  to  destroy  the  cir- 
culation of  the  blood,  and  cause  the  parts  to  become  in- 
tensely painful.  In  this  manner,  they  are  often  carried  long 
distances,  and  exposed  to  the  extremes  of  heat  and  cold. 

If  any  one  has  a  doubt  as  to  the  humanity  of  this  method 
of  transportation,  let  him  tie  a  string  tightly  around  the  base 
of  his  forefinger  and  let  it  remain  half  an  hour.  The  ligature 
alone,  without  the  jolting  ride,  will  soon  convince  him  that 
there  might  be  more  gentle  methods  of  treatment.  Such 
usage  is  not  only  a  cruelty,  but  a  serious  injury  to  the  flesh 
of  the  animal  when  prepared  for  market.  It  is  said  that  the 
Hollanders  always  kill  their  fish  when  they  take  them  from 
the  water,  because,  when  left  to  die  by  degrees  in  the  air, 
the  flesh  is  injured.  Might  we  not  add  the  argument  of  hu- 
manity as  an  additional  reason  why  they  should  be  quickly 
killed  when  taken  from  their  own  element.  A  book  might 
be  written  upon  this  subject,  but  enough  is  here  given  to 
direct  the  attention  and  enlibt  the  sympathies  of  the  gentle 
and  the  humane. 

Killing  Of  animals. — When  animals  are  to  be  killed  for 
food,  they  should  not  be  tortured  or  hurt.  Not  one  pang  of 
needless  distress  should  be  inflicted,  but  they  should  be  dis- 
patched in  the  speediest  manner,  and  with  the  least  pain. 
There  is  an  element  of  barbarity  in  the  torturing  of  any 

Why  may  we  have  so  little  sympathy  for  suffering  animals?  Give  the  instances  that 
you  have  seen  of  cruelty.  What  experiment  is  spoken  of?  What  effect  does  abuse 
have  upon  the  flesh  of  animals?  How  do  the  Hollanders  treat  fish?  Why?  When 
animals  are  to  be  used  for  food,  how  should  they  be  treated?  Is  it  right  to  take  re' 
venge  on  a  dumb  brute?  Should  you  whip  the  cat  lor  killing  the  canary? 


136  MORAL  LAW. 

living  thing,  that  is  abhorrent  to  every  kind  and  noble  senti- 
ment in  our  nature.  Animals  that  are  injurious  to  ourselves 
and  our  property  may  be  destroyed,  but  it  need  never  be 
done  in  a  cruel  or  vindictive  manner.  They  simply  act  in 
accordance  with  t!ieir  nature,  and  although  they  may  d  >  us 
great  injury,  it  is  not  because  they  have  any  sense  of  right 
or  wrong  ;  it  is  the  operation  of  their  instinct.  To  retaliate 
on  a  dumb  and  unreasoning  brute,  even  a  snake,  by  un- 
necessary cruelty  in  killing  it,  is  inhuman  and  savage. 

Hunting. — As  all  animals  were  made  for  the  benefit  of 
man,  directly  or  indirectly,  there  is  no  wrong  in  hunting  and 
killing  such  as  are  either  useful  for  food  and  clothing,  or  are 
injurious  to  the  crops  or  to  other  animals  in  his  employ. 
While  it  is  entirely  proper  to  kill  those  that  are  either  use- 
ful for  food  or  injurious,  it  is  wrong  to  deprive  any  of  life 
merely  for  sport.  It  is  cruel  to  kill  any  thing  that  breathes 
merely  for  the  love  of  killing,  and  there  can  be  no  excuse 
or  apolog)  for  it.  It  is  pitiable  to  witness  the  spirit  of  wan- 
tonness frequently  manifested  by  men  and  boys  in  the  de- 
struction of  little  singing  birds,  so  pretty,  so  innocent,  and, 
at  the  same  time,  so  valuable  to  the  farmer  and  to  the  fruit- 
grower. 

If  such  birds  could  be  used  for  food,  or  if  their  feathers 
were  valuable,  or  if  any  purpose  were  served  that  is  eco- 
nomical, the  outrage  against  nature  would  be  pardonable. 
It  is  sometimes  urged  that  such  buds  are  injuri  >us  to  vege- 
tation, and  that  it  is  a  matter  of  economy  to  destroy  them. 
"  Were  it  not  for  the  birds  that  frequent  our  gardens,  and 
insects,  which  prey  upon  each  other,  the  number  of  de- 
structive insects  produced  would  be  such  as  soon  to  over- 
power the  industry  of  man,  and  put  an  end  to  his  miserable 
existence.  The  ingenious  Dr.  Bradley  has  computed  that  a 

Is  it  right  to  hunt  wild  animals?  What  for?  Is  it  right  to  hunt  and  kill  buffaloes 
for  sport,  and  then  to  let  them  lie  on  the  plains  and  rot?  Is  it  wise  or  kind  to  kill 
little  birds.  Why  not  kill  singing  birds?  What  is  said  of  the  value  of  birds? 


HUMANITY.  137 

pair  of  sparrows  carried  to  their  young  in  one  week  not 
less  than  three  thousand  three  hundred  caterpillars."  "  Of 
fifty-four  little  victims  whose  crops  were  examined  from  the 
1 8th  of  April  to  the  24th  of  May,  forty- seven  had  eaten  in- 
sects alone,  and  seven  had  their  crops  filled  with  grain  and 
seeds.  Of  forty-six  old  sparrows  that  were  dissected  at  the 
same  time,  only  three  proved  to  be  grain-eaters,  while  all 
the  rest  had  been  feasting  on  beetles  and  caterpillars." 

These  facts  are  not  only  in  favor  of  the  sparrows,  but  as 
much  may  be  said  for  all  kinds  of  these  beautiful  creatures. 
The  little  harm  they  do  in  taking  fruit  and  grain  is  more  than 
paid  for  by  their  incessant  labors  in  ridding  the  fields  and 
forests  of  injurious  insects.  But  self-protection  is  not  the 
motive  that  prompts  their  destruction  ;  it  is  simply  the  satis- 
faction of  trying  to  shoot  them.  If  skill  in  using  fire-arms 
is  only  achieved  at  such  a  sacrifice,  it  is  not  worth  what  it 
costs.  In  this  connection,  a  plea  may  also  be  urged  in  be- 
half of  the  little  birds'  nests.  As  no  profit  can  be  derived 
from  their  destruction,  it  is  a  cruel  invasion  of  the  rights  of 
the  birds  to  disturb  them.  Every  argument  is  in  favor  of 
the  encouragement  and  protection  of  the  birds ;  they  are 
pretty,  gentle,  innocent,  and  valuable. 

Cruel  Sport. — The  savage  instincts  of  man  are  most 
strikingly  displayed  in  those  enjoyments  which  are  derived 
from  the  shedding  of  the  blood  of  beasts  or  men.  It  is  not 
strange  that  animals,  exhibiting  their  natural  ferocity,  should 
fight  and  destroy  each  other  ;  nor  is  it  strange  that  ignorant, 
uncultivated,  and  brutal  men  should  find  a  special  delight  in 
such  encounters.  It  is  one  of  the  relics  of  our  barbarism. 

In  the  days  of  ancient  Rome,  it  was  the  custom  to  cele- 
brate a  great  victory,  or  to  commemorate  the  death  of  an 
eminent  man,  by  the  exhibition  of  gladiatorial  shows,  in 

What  investigations  prove  their  value?  What  is  the  true  reason  why  these  birds 
are  killed?  Is  it  right?  Is  it  right  to  rob  birds'  nests?  Why?  How  is  the  savage 
nature  of  man  shown?  What  kind  of  men  delight  in  cruel  sports?  What  is  said 
of  Roman  festivals? 

M.  M.-I2 


138  MORAL  LA-W. 

which  slaves  fought  with  each  other  or  with  wild  beasfs,  for 
the  amusement  of  the  people.  These  shows  were  an- 
nounced to  the  public  like  the  plays  in  our  theaters.  The 
gladiators  were  trained  and  sworn  to  fight  to  the  death.  If 
they  showed  cowardice,  they  were  killed  with  tortures.  At 
the  time  of  the  dedication  of  the  famous  amphitheater  called 
the  Colosseum,  Titus  gave  an  exhibition  which  lasted  a  hun- 
dred days,  in  which  five  thousand  wild  beasts  were  slain.  At 
another  time,  the  Emperor  Trajan  gave  a  show  of  one  hun- 
dred and  twenty-three  days'  duration,  in  which  two  thousand 
mini  fought  with  and  killed  each  other,  or  fought  with  wild 
beasts,  for  the  amusement  of  the  seventy  thousand  Romans 
who  were  assembled  to  witness  the  terrible  tragodv. 

Th?  progress  of  civilization  may  be  traced  from  that  date 
to  the  present  in  the  decline  of  such  blood-thirsty  and  bar- 
barous exhibitions.  The  lowest  and  most  degraded  of  our 
people  exhibit  these  ferocious  inclinations  as  the  patrons  of 
the  prize-ring,  where  brutal  men  engage  in  combats  for 
money,  or  in  the  dog-pit,  or  cock-pit  The  moral  law  con- 
demns cruelty  both  to  man  and  to  beast.  No  persons  of 
delicate  sensibility  can  derive  any  pleasure  from  witnessing 
such  degrading  contests. 

An  eye  that  can  see  poor  brutes  worry  and  mangle  each 
other  without  pity  ;  an  ear  that  can  hear  their  cries  of  rage 
and  distress  without  a  pang ;  a  heart  that  can  endure  the 
idea  of  such  unnecessary  suffering  without  any  emotion 
save  of  satisfaction,  can  never  belong  to  that  society  whose 
claims  we  advocate.  It  seems  as  if  the  innate  cruelty  of 
some  natures  finds  vent  in  trying  to  injure  or  alarm  every 
living  thing  they  dare  attack — dogs,  cats,  pigs,  doves,  chick- 
ens, little  birds — every  thing  that  has  nerves  to  suffer,  seems 
to  be  the  object  of  their  aversion. 

Htiw  m:iy  the  progress  of  civilization  he  traced?  What  class  of  people  amon^ 
us  com-r.ire  with  the  Romans?  What  must  he  said  of  the  man  who  enjoys  the  agony 
of  a  suffering  brute?  What  shall  we  expect  of  those  who  delight  to  torture  ani- 
mals? Can  we  expect  refinement  and  gentleness  from  one  who  is  cruel  to  animals? 
What  must  we  expect  of  hoys  who  are  cruel,  who  delight  in  injuring  animals? 
Why  should  we  hurt  any  thing  that  lives? 


WISDOM.  139 

As  before  stated,  there  can  be  no  objection  to  the  taking 
of  wild  game  birds  by  the  <:un  ;  but  when  poor,  little  do- 
mestic doves,  the  emblems  of  innocence  and  love,  are  sprung 
from  a  trap  hit;  the  air  in  order  to  be  shot  for  sport,  there 
can  be  no  excuse  or  palliation  for  the  deed.  Such  sport  is 
only  worthy  of  unrefined,  uncultivated,  semi-civilized  men. 


CHAPTER  XXV. 

"Happy  is  that  man  that  jindeth  ivisdom,  and  the  man 
that  getteth  understanding.  Length  of  days  are  in 
her  right  hand,  and  in  her  left  riches  and  honor.  Her 
'ways  arc  'ways  of  pleasantness,  and  all  her  paths  are 
peace" 


WISDOM. 

We  have  endeavored  to  point  out  in  the  preceding  chap- 
ters some  of  the  obligations  we  are  under  to  God,  to  our 
neighbor,  and  to  ourselves,  as  members  of  that  society 
which  an  honorable  ambition  should  impel  all  to  enter — the 
society  of  the  good.  There  are  many  topics  to  which  we 
have  barely  alluded,  and  many  that  are  important,  of  which 
no  mention  has  been  made.  Enough  has  been  written, 
however,  to  prove  the  desirableness  of  habits  based  upon 
the  principles  described  in  the  moral  law.  In  concluding 
the  chapters  upon  this  branch  of  the  subject,  we  can  not  do 

Is  pigeon  shooting  a  manly  employment?  Why?  Can  not  skill  with  the  gun  be 
acquired  without  cruel  and  unnecessary  injury  to  harmless  birds? 

What  is  the  subject  of  Chapter  XXV?  Repeat  the  text.  What  is  meant  by  wis- 
dom? Why  is  length  of  days  promised?  Why  are  her  ways  pleasantness?  Why 
are  her  paths  peaceful? 


140  MORAL  LAW. 

better  than  give  the  following  brief  but  striking  summary 
of  this  wonderful  code.  It  is  written  :  "  These  six  tilings 
doth  the  Lord  hate;  yea,  seven  are  an  abomination  unto 
Him  :  a  proud  look,  a  lying  tongue,  and  hands  that  shed 
innocent  blood,  a  heart  that  deviseth  wicked  imagina- 
tions* feet  that  be  swift  in  running  to  mischief,  a  false 
witness  that  spcaketh  lies,  and  he  that  soweth  discord 
among  brethren" 

The  society  of  the  good  demands  that  we  abstain  from 
these  "  abominations,"  and,  that  as  true  men  and  women,  we 
shall  strive  to  acquire  "  The -wisdom  that  is  from  above*  that 
is  Jirst  pure,  then  peaceable,  gentle,  and  easy  to  be  en- 
treated',  full  of  mercy  and  good  fruits,  without  partiality 
and  without  hypocrisy  " 

Conclusion. — "Let  us  hear  the  conclusion  of  the  whole 
matter :  Fear  God  and  keep  his  commandments,  for  tliis 
is  the  whole  duty  of  man" 

What  seven  thing's  are  an  abomination  to  the  Lord?  Repeat  the  text.  What  is 
that  wisdom  that  is  from  above?  What  is  the  conclusion?  Repeat  the  text.  What 
is  the  whole  duty  of  man?  What  is  the  "first  and  great  commandment"?  The 
second  is  like  unto  it.  What  is  it? 


PART    II. 

MUNICIPAL   LAW. 


CHAPTER   XXVI. 

"Great  God!   we  thank  Thee  for  this  home, 

This  bounteous  birth-land  of  the  free; 
Where  wanderers  from  afar  may  come, 

And  breathe  the  air  of  liberty ! 
Still  may  her  flowers  untrampled  spring, 

Her  harvests  wave,  her  cities  rise ; 
And  yet,  till  Time  shall  fold  his  wing, 

Remain  earth's  loveliest  paradise." 


PATRIOTISM. 

Patriotism  is  defined  to  be  the  love  of  one's  country. 
Why  should  American  youth  love  their  country?  There 
are  many  reasons  why  her  glory  should  be  their  pride  ;  her 
history  should  enlist  their  admiration  ;  her  interests  should 
be  their  care  ;  and  the  principles  upon  which  her  govern- 
ment are  founded  should  be  the  subject  of  their  ardent  devo- 
tion. Never  had  children  a  more  valuable  inheritance  than 
that  which  they  have  received,  and  never  were  greater  obli- 
gations imposed  than  that  they  should  protect  and  preserve 
this  land,  and  transmit  it,  full  of  the  grandest  achievements 
and  most  glorious  recollections,  to  their  posterity.  Men 
may  love  their  homes  for  the  same  reason  that  a  wild  ani- 
mal loves  its  lair,  and  they  may  defend  them  as  a  wolf 

Of  what  does  Part  I  treat?  Of  what  does  Part  II  treat?  What  is  the  subject  of 
Chapter  XXVI?  Define  patriotism.  Why  should  American  youth  he  patriotic? 
What  is  an  inheritance?  Why  does  ;»  wolf  love  its  den?  '-  ('41) 


142  MUNICIPAL  LAW. 

might  defend  its  den  from  unwarranted  intrusion  ;  but  the 
love  which  it  is  desirable  that  American  youth  shall  cherish 
for  their  land  and  its  institutions  is  not  a  mere  instinct ;  it 
is  a  principle  which  is  derived  from  a  knowledge  of  her 
history,  her  constitution,  and  her  laws. 

It  is  the  object  of  these  pages  to  impart  briefly  some  of 
the  reasons  why  young  Americans  should  love  their  coun- 
try with  a  devotion  uncqualed  by  the  people  of  any  other 
land.  It  is  not  alone  because  our  territory  is  unsurpassed  in 
extent;  in  the  diversity  of  its  productions;  in  the  fertilitv 
of  its  soil ;  in  the  richness  of  its  mineral  resources ;  in  the 
extent  of  its  forests  ;  in  the  commercial  facilities  of  its  great 
rivers  and  lakes  ;  in  the  variety  of  its  climate  ;  or  in  the 
general  intelligence  and  enterprise  of  its  citizens,  compared 
with  any  other  country,  that  we  may  feel  a  just  pride  in  our 
own.  These  are  important  advantages,  but  they  are  not 
equal  in  value  to  the  possession  and  enjoyment  of  our  po- 
litical rights. 


Political  rights.— The  United  States  government  is 
founded  on  the  principle  of  the  equality  of  natural  rights 
among  men.  From  the  moral  law,  we  have  already  learned 
(see  Chapter  VI)  that  mankind  is  a  brotherhood,  of  one 
Father  and  of  one  blood.  This  principle  is  reaffirmed  and 
proclaimed  as  one  of  the  fundamental  doctrines  in  the  fa- 
mous Declaration  of  Independence,  which  was  adopted  by 
Ihe  fathers  of  the  republic,  on  the  4th  of  July,  17/6,  the 
nation's  birthday.  It  says  : 

"We  hold  these  truths  to  be  self-evident:  that  all  men 
are  created  equal ;  that  they  are  endowed  by  their  Creator 
with  certain  inalienable  rights  ;  that  among  these  are  life, 

What  is  instinct?  What  should  our  patriotism  he  based  on?  \Vhnt  is  said  of  the 
extent  of  our  territory?  "What  is  meant  hy  diversity  of  productions?  How  do  we 
judsre  of  fertility  of  soil?  Name  some  of  our  mineral  productions,  and  where  they 
are  found.  What  advantages  do  our  forests  aflbrd?  What  advantages  do  our  rivers 
nnd  lakes  afford?  What  variety  of  climate  does  the  country  possess?  What  is  more 
important  than  all  these  advantages?  Why  is  mankind  a  brotherhood?  Why  is  the 
4th  of  July  called  the  nation's  birthday?  What  are  the  inalienable  rights  alluded  to? 


PATRIOTISM.  143 

liberty,  and  the  pursuit  of  happiness ;  that  to  secure  these 
rights.governmentsare  instituted  among  men,  deriving  their 
just  powers  from  the  consent  of  the  governed  ;  and  that 
when  any  form  of  government  becomes  destructive  of  these 
ends,  it  is  the  right  of  the  people  to  alter  or  abolish  it,  and 
to  institute  a  new  government,  laying  its  foundation  on  such 
principles,  and  organizing  its  powers  in  such  form,  as  to 
them  shall  seem  most  likely  to  effect  their  safety  and  happi- 
ness." 

Self-eYident  truths.— A  self-evident  truth  is  one  that 
does  not  need  to  be  proven,  since  no  one  doubts  it.  To 
state  it,  is  to  know  its  truth.  No  person  need  prove  that 
u  the  sum  of  the  parts  of  a  unit  is  equal  to  the  whole."  It 
is  so  plain  as  to  be  incapable  of  proof:  it  is  self-evident. 

Natural  equality  of  men. — It  is  self-evident  that  all 

men,  without  reference  to  country,  color,  creed,  or  condition, 
are  equal  in  natural  rights  ;  and  also,  that  no  man  or  set  of 
men  has  a  natural  right  to  exercise  authority  over  others  in 
opposition  to  their  wishes.  No  sane  man  will  willingly 
surrender  his  life,  his  liberty,  or  his  chances  for  happiness  ; 
these  are  God's  gifts,  and  are  inalienable.  They  can  be 
justly  taken  away  from  a  man,  only  when  he  violates  the 
laws  and  becomes  a  dangerous  member  of  society. 

The  duty  Of  government. — It  is  self-evident  that  the  de- 
sign of  government  should  be  the  protection  of  the  people 
in  the  just  exercise  of  their  rights ;  to  secure  to  every  man 
his  life,  liberty,  reputation,  and  property,  by  the  enactment 
and  execution  of  good  laws.  Governments  ought  not  to  be 
established  for  the  glory  and  pride  of  kings,  but  for  the  wel- 
fare of  the  people.  Ours  was  instituted  by  the  people  for 
the  people.  They  alone  have  the  right  to  determine  what 

What  is  the  object  of  government?  What  is  a  self-evident  truth?  What  is  a  self- 
evident  truth  in  reference  to  natural  rights?  What  are  inalienable  rights?  What 
should  be  the  design  of  government?  Who  have  the  right  to  determine  the  form 
of  government? 


144  MUNICIPAL  LAW. 

kind  cf  a  system  to  adopt,  and  when  they  are  not  suitsd- 
they  may,  in  an  orderly  and  legal  manner,  change  it,  and 
select  some  other  form  that  is  better  adapted  to  promote 
their  safety  and  happiness. 

This  is  not  a  mere  theory,  for  such  a  change  was  actually 
made  in  our  own  history.  The  first  national  government 
established  in  this  country,  three  years  after  the  Declaration 
of  Independence,  was  a  confederacy  of  thirteen  colonies. 
After  a  trial  of  eight  years,  it  was  found  not  to  answer  the 
purpose,  when  a  new  government,  upon  a  different  and 
better  plan,  was  legally  and  peacefully  substituted  for  the 
former.  Our  present  system  is  called  a  constitutional  re- 
public, under  which  the  nation  has  lived,  enjoying  unex- 
ampled prosperity,  for  a  period  of  more  than  eighty  years. 

The  constitution  of  the  United  States. — The  constitu- 
tion of  the  United  States  is  an  article  of  agreement  or  con- 
tract entered  into  by  the  people  of  this  nation,  in  order  to 
sjcm  e  a  government  adapted  to  their  necessities.  The  pre- 
amble or  introduction  to  this  grand  document  explains  the 
object  of  its  preparation,  and  is  as  follows :  "  We,  the 
people  of  the  United  States,  in  order  to  form  a  more  perfect 
union,  establish  justice,  insure  domestic  tranquillity,  provide 
for  the  common  defense,  promote  the  general  welfare,  and 
secure  the  blessings  of  liberty  to  ourselves  and  our  posterity, 
do  ordain  and  establish  this  constitution  for  the  United 
States  of  Ameiica."  It  is  the  fundamental  law  of  the  land, 
and  any  statute  which  is  made  in  any  degree  contrary  to  it 
is  void,  or  of  no  legal  effect.  All  the  departments  of  the 
government  are  subject  to  its  provisions,  and  all  the  legis- 
lators, judges,  and  executive  officers  take  a  solemn  oath  to 
obey  its  requirements.  As  may  be  learned  from  the  pre- 

IIow  may  the  form  of  government  he  changed?  What  change  was  made  in  our 
national  system?  What  is  our  government  called?  What  is  meant  by  the  consti- 
tution of  the  United  States?  Who  were  the  parties  that  established  the  constitution? 
What  was  its  object?  What  is  the  meaning  of  a  fnndamcnlul  law?  What  effort 
have  laws  made  contrary  to  the  constitution?  What  oath  do  all  officers  of  govern- 
ment take?  Why? 


PATRIOTISM.  145 

amble  above  cite:!,  it  is  the  guaranty  of  the  personal  rights 
of  every  citizen. 

Personal  rights.  —  We  have  already  alluded  to  certain 
rights  belonging  to  every  man,  and  they  have  been  termed 
inalienable.  Growing  out  of  these,  there  are  others  no  less 
important,  among  which  are  the  right  to  worship  God,  the 
right  of  iree  speech,  of  a  free  press,  and  of  ti  ial  by  jury. 

The  right  Of  worship.  —  Our  obligations  to  God  have 
already  been  briefly  discussed  in  Chapters  IV  and  V.  As 
every  individual  is  responsible  to  God.  and  to  God  alone,  for 
the  use  of  his  talents,  the  state  has  no  right  to  prescribe 
"  what  man  is  to  believe  concerning  God.  or  what  duty  God 
requires  of  man."  The  only  obligation  devolving  on  the 
state  is  to  enforce  obedience  to  those  precepts  of  the  moral 
law  which  directly  and  immediately  affect  the  welfare  of 
the  community.  The  government  may  very  properly  en- 
force the  law  which  says,  u  Thou  shalt  not  kill"  and  'k  Thou 
shalt  not  steal"  for  the  violation  of  these  precepts  creates 
disturbance  in  society,  endangering  the  rights  of  its  citi- 
zens ;  but  it  can  not  properly  enforce  the  law  which  says, 
u  Thou  shalt  love  the  Lord  thy  God"  for  it  has  no  right  to 
interfere  in  matters  that  are  only  spiritual.  When  the  moral 
law  is  violated,  it  is  not  the  duty  of  the  state  to  punish  the 
offender,  unless  the  wrong  is  of  such  a  nature  as  to  work 
open  and  serious  injury  to  society,  and  is  at  the  same  time  a 
violation  of  the  civil  law.  God  is  able  to  vindicate  his  own 
precepts,  as  it  is  written,  "  Vengeance  is  mine,  Iwill  repay, 
saith  the  Lord" 

There  are  also  differences  of  belief  among  men  :  one  con- 
scientiously worships  God  in  one  way,  and  another  in  a  differ- 


What  personal  rights  are  mentioned?  Has  the  state  a  right  to  determine  our 
forms  of  worship?  Why?  What  is  the  duty  of  the  state  in  reference  to  religion? 
Why  shall  the  government  punish  murder?  Why  shall  it  not  punish  unbeliei  in 
God'  How  fnr  should  the  state  vindicate  the  moral  law? 

M.  M.-IS 

^   OF  TH1     C^ 

UHIVBRSITY! 


^ 


J4G  MUNICIPAL  LAW. 

ent  way.  Each  may  truly  believe  be  is  right,  but  who  shall 
be  umpire  to  decide.  Matters  of  conscience  can  not  be  de- 
termined by  majorities  ;  and  if  the  state  prescribes  the  mode 
of  worship,  then  the  rights  of  all  who  do  not  agree  with  the 
government  are  violated.  When  men  obey  the  moral  law, 
in  such  a  manner  as  not  to  interfere  with  the  rights  of 
others,  the  state  has  no  right  to  meddle  with  their  religious 
opinions  or  modes  of  worship.  Nothing  is  more  tyrannical 
than  a  system  of  government,  which,  under  any  pretense, 
attempts  to  force  men  to  acts  of  worship  which  aie  contraiy 
to  their  conscientious  convictions  of  duty. 

According  to  the  American  view  of  personal  liberty,  the 
Chinese  who  is  an  idolater,  may  build  his  temple,  and  erect 
his  idols  in  this  land  ;  may  adore  his  ancestors,  and  worship 
the  creatures  of  his  imagination,  and  no,  one  has  a  right  to 
interfere  :  provided,  that  in  the  enjoyment  of  his  religion  he 
does  not  disturb  the  rights  of  others.  If  he  violates  no  law, 
but  performs  all  his  obligations,  pays  his  taxes,  and  deports 
himself  as  a  g^od  citizen,  the  state  lias  no  authority  to  re- 
strict him  in  matters  of  religious  belief  or  practice.  If  an 
idolater,  however,  should  claim  the  right  to  offer  his  infant 
child  as  a  sacrifice,  the  law  would  restrain  him,  and  no 
claim  of  conscientious  obligation  would  be  allowed.  Nor 
do  our  laws  permit  the  indulgence  of  polygamy  or  plurality 
of  wives ;  not  alone  because  it  is  a  violation  of  the  moral 
law,  but  because  it  is  a  custom  at  variance  with  the  best 
interests  of  enlightened  civil  society.  The  history  of  all 
nalions,  as  well  as  the  moral  law,  condemns  it. 

Free  Speech. — In  most  of  the  governments  of  the  world 
the  people  are  not  permitted  to  assemble  for  the  purpose  of 

Why  is  it  wrong  for  the  state  to  establish  some  form  of  religion?  Should  men  be 
fnrced  to  worship  God?  May  the  Chinese  worship  his  idols  in  this  land?  Should 
it  ie  permitted?  Shall  the  heathen  mother  sacrifice  her  child  to  her  god5  Why? 
Is  polygamy  right?  If  it  is  a  part  of  any  religious  belief,  should  it  he  tolerate^? 
Should  any  religious  practice  be  exercised  to  the  injury  of  society  at  large?  If  a 
man  believes  in  polygamy,  should  he  be  punished  if  he  does  not  practice  it?  Why 
do  some  •governments  prevent  free  discussion? 


PATRIOTISM.  147 

discussing  freely  the  political,  social,  and  religious  questions 
in  which  they  are  interested.  The  government  thinks  and 
acts  for  the  people.  In  our  land,  it  is  considered  not  only 
the  right,  but  also  the  duty  of  the  citizen  to  gain  all  the 
knowledge  that  can  be  obtained  upon  every  subject  of  public 
interest,  and  for  this  purpose  religious,  political,  commer- 
cial, and  educational  conventions  are  frequently  held  to  dis- 
cuss topics  affecting  the  welfare  of  society.  Our  government 
gives  every  man  the  right  to  speak,  if  he  can  secure  an  au- 
dience, and  every  audience  the  right  to  listen  to  such  discus- 
sion as  it  may  wis>h  to  hear. 

It  has  been  said  that,  u  Error  is  not  to  be  feared,  if  truth 
is  free  to  combat  it."  No  man  is  sure  of  the  truth  until  he 
has  heard  it  fairly  discussed.  As  was  stated  in  Chapter 
XIII,  there  are  always  two  sides  to  a  story,  and  he  is  only 
half  informed  who  has  listened  but  to  one  side.  For  this 
reason,  our  government  grants  the  fullest  liberty  of  dis- 
cussion, that  every  man  may  become  completely  acquainted 
with  any  subject  that  may  engage  his  attention.  Free 
speech  is  one  of  a  freeman's  rights. 

Free  press. — Tyrants  are  always  afraid  of  the  freedom 
of  speech  and  of  the  press ;  they  dread  discussion,  as  they 
can  not  bear  that  the  truth  shall  be  known.  But  the  same 
reasons  that  entitle  men  to  speak  freely,  entitle  them  also  to 
print  their  opinions  and  scatter  them  abroad.  There  have 
been  occasions  in  the  history  of  our  country  when  attempts 
were  made  to  stifle  free  discussion,  and  suppress  the  publi- 
cation of  unpopular  doctrines.  Meetings  have  been  broken 
up,  speakers  have  been  abused,  and  printing  presses  de- 
stroyed. But  "might  does  not  give  right,"  and  the  exercise 
of  mob  law  and  violence,  though  it  may  temporarily  suc- 

How  does  our  government  encourage  free  discussion?  Wnat  subjects  interest 
our  people?  What  is  the  maxim  concerning  error  and  truth?  When  is  a  man  sure 
he  is  right?  Why  is  it  a  duty  to  learn?  Why  should  we  hfar  both  Fides?  Why 
are  tyrants  afraid  of  a  free  press?  Have  efforts  been  made  in  this  country  to  sup- 
Dress  freedom  of  speech  and  the  press?  What  has  been  the  .csult? 


148  MUNICIPAL  LAW. 

ceed,  is  never  a  match  for  truth.     The  cause  of  right  and 
justice,  however  it  may  be  hindered,  is  sure  to  prevail. 

There  is  no  more  certain  evidence  of  the  weakness  of  any 
cause  than  the  fact  that  its  friends  are  afraid  of  its  free  dis- 
cussion by  an  untrammeled  press.  As  Americans,  we  can 
not  be  too  jealous  of  any  attempt,  by  any  person  or  party, 
to  violate  this  right  of  every  citizen  ;  for,  if  we  permit  the 
rights  of  one,  however  obscure  or  humble,  to  be  trampled 
on  to-day,  upon  the  same  wrong  principle  we  may  suffer 
in  the  loss  of  our  rights  to-morrow. 

Qualified  rights. — Upon  the  subjects  of  religion  and 
politics  there  is  no  restriction  of  the  freedom  of  the  citizen. 
Men  may  speak  and  publish  any  thing  they  desire  concern- 
ing the  public  policy  of  the  country,  or  concerning  matters 
of  faith  and  worship.  There  is  no  limitation  upon  these 
topics,  because  they  are  only  matters  of  individual  opinion. 
Every  man  has  a  right  to  the  expression  of  his  views,  since 
no  individual  is  bound  to  accept  them  as  true.  But  if,  in 
the  exercise  of  the  liberty  of  speech  and  of  the  press,  any 
thing  is  uttered  which  is  calculated  to  pollute  the  morals  of 
the  people,  the  person  so  offending  may  be  called  to  account 
for  the  abuse  of  his  privilege. 

No  man  has  a  right  to  print  and  publish  indecent  and 
obscene  language  or  illustrations,  since  it  is  by  such  things 
that  the  public  taste  becomes  depraved,  and  the  public 
manners  corrupted.  No  people  can  remain  pure  where  such 
mental  and  moral  poison  is  freely  disseminated,  and  conse- 
quently the  civil  law  expressly  forbids  this  abuse  of  the 
liberty  of  the  press.  So,  also,  is  every  man  responsible  for 

What  is  a  good  evidence  of  a  bad  cause?  What  may  we  expect  if  we  prevent 
the  exercise  of  free  expression  in  others?  Why  should  there  be  no  restriction  put 
upon  the  free  expression  of  political  or  religious  views?  Why  may  vile  language 
and  lascivious  pictures  not  be  published?  May  we  speak  or  print  injurious  reports  of 
our  neighbor,  if  they  are  untrue?  May  we  if  they  are  true?  Have  editors  the  right 
to  defame  or  ridicule  private  persons?  Or  public  officers?  Under  what  circumstances 
is  it  right  to  expose  the  improprieties  of  any  one? 


DUTIES  OF  CITIZENSHIP.  149 

the  injury  he  may  inflict  upon  his  neighbor's  reputation  or 
business  by  the  public  exposure  of  his  private  affairs. 

Trial  by  jury. — Another  reason  why  Americans  should 
be  proud  of  their  government,  is  that  they  can  not  be  de- 
prived of  life,  liberty,  or  property,  except  by  due  course 
of  law.  Every  person  who  is  arrested  has  a  right  to  a  hear- 
ing, to  determine  whether  he  shall  be  detained  as  a  prisoner. 
If  he  is  charged  with  the  commission  of  crime,  lie  has  the 
right  to  a  trial  in  open  court ;  to  secure  counsel  to  assist  in 
his  defense  ;  to  procure  witnesses,  and  to  be  tried  by  a  jury 
of  twelve  unprejudiced  men,  who  will  patiently  hear  the 
case,  and  determine  his  guilt  or  innocence. 

These  are  a  few  of  the  more  important  reasons  why 
American  youth  should  be  proud  of  their  country  and  its 
government. 


CHAPTER  XXVII. 

"  Here,  beneath  a  virtuous  sway, 
May  we  cheerfully  obey; 
Never  feel  oppression's  rod — 
Ever  own  and  worship  God." 


DUTIES   OF  CITIZENSHIP. 

"Municipal  law  is  a  rule  of  action  prescribed  by  the 
supreme  power  in  a  state,  commanding  what  is  right,  and 
prohibiting  what  is  wrong." 

What  is  the  next  right  of  the  citizen?  When  a  man  is  arrested  for  crime,  what 
are  his  rights?  What  is  meant  by  a  jury?  Whv  Ms  a  man  a  right  to  trial  in  open 
conrt?  Review  some  of  the  reasons  why  American  youth  should  love  their  country 
and  its  government. 

Define  municipal  law. 


150  MUNICIPAL  LAW. 

The  terms  "  rule  of  action  "  and  u  prescribed  "  have  been 
already  defined  in  Chapter  III.  To  understand  this  defini- 
tion of  municipal  law,  it  is  necessary  to  understand  what  is 
meant  by  "  the  supreme  power  in  a  state."  In  the  great 
variety  of  national  governments  this  power  is  very  differ- 
ently vested.  In  some,  the  supreme  power  is  lodged  in  the 
hands  of  the  sovereign  ;  in  others,  in  the  hands  of  the  no- 
bility or  aristocracy.  Ours  is  called  a  republican  form  of 
government,  which  is  defined  as  u  one  in  which  the  exercise 
of  the  supreme  power  is  lodged  in  representatives  elected 
by  the  people."  As  has  already  been  stated,  this  is  a  gov- 
ernment of  the  people  by  the  people.  They  elect  their 
representatives  to  make  their  laws,  and  the  laws  thus  made 
by  the  will  of  the  majority  are  the  rules  of  action  for  the 
government  of  all. 

Departments  Of  government.  —Our  government  is  di- 
vided into  three  departments :  the  LEGISLATIVE,  or  law 
making ;  the  JUDICIAL,  or  law  defining ;  and  the  EXECU- 
TIVE, or  law  enforcing  departments.  The  legislative  branch 
of  the  government  makes  the  laws,  and  prescribes  the  pun- 
ishments that  may  be  inflicted  when  they  are  disobeyed. 
The  courts  determine  by  legal  forms  and  evidence  whether 
the  laws  have  been  violated,  and  the  executive  officers  C-MTV 
out  or  enforce  the  decisions  of  legislation  and  the  sentences 
of  the  courts.  All  the  officers  of  the  government,  whether 
legislative,  judicial,  or  executive,  must  act  in  conformity 
with  the  constitution,  and  are  themselves,  as  much  as  other 
citizens,  the  subjects  of  law. 

As  our  grand  constitutional  government  affords  the  citizen 
protection  in  life,  liberty,  reput  ition,  and  property  ;  as  under 
it  he  may  worship  God  according  to  his  sense  of  duty  ;  may 

What  is  meant  by  a  rule  of  action?  By  prescribed?  What  is  the  supreme  power 
in  many  countries?  What  is  our  government  called?  Define  it.  Who  make  the 
laws?  May  laws  be  changed?  How5  How  many,  and  what  are  the  departments 
of  our  s^ovjrnTnent?  Define  the  legislative  Je  vartmerit.  Tiie  judicial.  The  execu- 
tive. To  what  must  the  officers  of  these  depart. njnts  conform?  Why? 


DUTIES  OF  CITIZENSHIP.  151 

speak  as  he  wishes  ;  print  and  publish  what  he  pleases,  and 
vote  for  whom  he  prefers  as  public  officers,  the  question 
arises  what  shall  he  do  for  the  government  in  return  for  all 
these,  and  many  other  inestimable  privileges? 

Duties  Of  Citizenship. — Rights,  as  was  stated  in  the 
discussion  of  the  principles  of  the  moral  law,  are  always 
accompanied  by  corresponding  duties.  If  we  insist  upon 
our  rights  as  citizens,  we  ought  willingly  to  perform  all  the 
duties  that  citizenship  imposes.  What,  then,  shall  we  do 
to  become  good  citizens? 

Intelligence.— The  good  citizen  should  be  intelligent; 
should  be  well  acquainted  with  the  history  of  his  govern- 
ment, and  the  principles  upon  which  it  is  founded.  Our 
beautiful  flag  is  the  emblem  of  freedom  all  over  the  world  : 
the  oppressed  look  upon  it  with  loving  eyes,  while  tyrants 
hold  it  in  utter  detestation.  It  is  the  representative  of  free 
institutions,  which  recognize  the  inalienable  rights  of  man, 
and  is  therefore  odious  to  those  rulers  who  have  no  sympa- 
thies with  the  masses  of  the  people  whom  they  govern. 

As  we  can  not  understand  the  value  of  a  delightful,  health- 
giving  breeze,  and  a  pure  draught  of  refreshing  water,  until 
we  have  been  burned  with  the  sun's  fierce  glare  and  tortured 
with  feverish  thirst,  so  we  may  not  fully  appreciate  the 
blessings  of  our  constitutional  republic  until  they  are  con- 
trasted with  the  customs  and  laws  of  those  governments 
which  do  not  recognize  the  principles  of  human  rights. 
They  who  have  suffered  in  their  persons  and  property  trom 
the  tyranny  of  despotic  governments,  can  best  understand 
the  value  of  the  freedom  they  possess  in  this.  It  is  the 
duty,  therefore,  of  every  American  to  study  the  Declaration 

Review  the  advantages  enjoyed  under  our  government.  What  duties  shall  the 
goo  1  citizen  return  for  all  these  advantages?  To  what  do  rights  always  correspond? 
Why?  Why  should  the  American  citizen  be  intelligent?  How  is  our  beautilul  flag 
esteemed?  How  do  foreigners  know  the  advantages  ol  our  land?  What  should  he 
stu  lie  I  to  understand  our  government?  Why  should  we  study  the  Declaration  of 
Independence? 


152  MUNICIPAL   LAW. 

of  Independence,  the  Constitution  of  the  United  States,  and 
Washington's  Farewell  Address,  and  from  these  grand  doc- 
uments learn  the  views  of  the  fathers  of  the  republic,  by 
whose  wisdom  and  courage  the  government  was  founded. 

Political  parties. — There  were  great  differences  of  opin- 
ion among  the  founders  of  the  government  upon  many 
questions  of  public  policy ;  and  as  the  years  rolled  on, 
new  questions  arose  on  many  subjects  to  divide  the  senti- 
ments of  the  people.  These  differences  of  opinion  are  the 
origin  of  political  parties.  No  person  should  blindly  accept 
the  policy  of  any  party  without  thoroughly  understanding 
its  principles.  Every  intelligent  man  will  think  for  himself, 
and  not  be  controlled  by  mere  party  names. 

To  enable  him  to  form  a  correct  judgment  of  public 
a  flairs,  he  should  seek  to  learn  the  views  of  statesmen  of  all 
parties.  A  decent  respect  for  the  opinions  of  our  opponents 
requires  that  we  give  thrm  a  hearing,  and  while  we  desire 
due  credit  for  honesty  and  patriotism,  we  should  not  fail  to 
accord  the  same  to  them.  No  man  should  vote  who  has  not 
a  clear  understanding  of  the  prominent  questions  wn»ch 
divide  the  public  attention. 

National  morality.— It  is  written  in  the  moral  law  that, 
"Righteousness  cxaltcth  a  nation:  but  sin  is  a  reproach 
to  any  people"  As  the  nation  is  composed  of  individuals, 
the  moral  condition  ot  these  individuals  will  determine  the 
character  of  the  nation.  There  are  often  moral  questions 
involved  in  the  actions  of  nations,  upon  the  decision  of  which 
their  character  for  righteousness  or  unrighteousness  depends. 
"Our  country,  right  or  wrong,"  is  a  motto  often  used  by 
bad  men  to  hide  their  evil  designs,  under  a  pretense  of 

Why  the  Constitution?  Why  the  Farewell  Address?  What  is  the  origin  of 
political  parties?  Before  joining-  a  party,  what  should  a  man  do?  How  shall  he 
know  the  truth?  Are  there  honest,  truthful  men  in  all  parties?  Why,  then,  to 
men  differ?  What  should  men  do  before  they  vote?  What  exalts  a  nation?  Re- 
peat the  text. 


DUTIES  OF  CITIZENSHIP.  153 

patriotism.  No  such  miserable  doctrine  can  be  tolerated  by 
good  men.  Rather  let  it  be,  '-Our  country,  always  right." 
The  citizen  who  loves  justice,  mercy,  and  truth  will  never 
consent  that  his  voice  and  vote  shall  sanction  a  public  wrong. 
Every  community  will  be  agitated  by  discussions  of  moral 
questions,  which  must  be  settled  by  the  moral  sense  of  the 
people.  The  standard  of  right  should  be  as  high  when  the 
people  act  collectively  as  when  they  act  as  individuals.  No 
man  can  be  trusted  as  a  public  officer  who  is  dishonest  or 
untrue  in  private  life  ;  so  no  one  should  be  considered  trust- 
worthy in  private  life  who  has  proved  himself  politically 
dishonest.  Integrity  is  not  a  virtue  to  be  put  on  and  off 
like  a  coat  at  the  convenience  of  the  wearer.  A  good  man 
will  advocate  what  he  thinks  is  right,  in  public  or  private 
affairs,  whether  it  concerns  his  party  or  his  purse.  "  Hon- 
esty is  the  best  policy"  for  nations  as  for  individuals. 

A  moral  hero  and  patriot.— It  is  pleasant  to  reflect  upon 
the  integrity  of  a  man  like  General  Joseph  Reed,  of  Penn- 
sylvania, who  was  prominent  in  the  war  for  independence. 
He  was  an  influential  citizen,  and  intensely  devoted  to  the 
interests  of  his  country.  It  was  very  desirable  that  the 
agents  of  George  III  should  bribe  him  to  be  a  traitor  to 
the  cause  of  liberty,  so  Governor  Johnston,  one  of  the  three 
commissioners  of  the  king,  secretly  offered  him  £10,000,  or 
$50.000,  and  a  public  office,  if  he  would  engage  to  promote 
tlu  British  interests.  To  this  impudent  offer  he  nobly  re- 
plied :  "  I  am  not  worth  purchasing  ;  but  such  as  I  am,  the 
king  of  Great  Britain  is  not  rich  enough  to  buy  me."  What 
a  contrast  there  is  between  this  man  of  strict  integrity  and 
true  patriotism,  who  is  always  remembered  with  pride  and 

On  which  side  of  moral  questions  should  good  men  be  found?  Is  the  motto  a  good 
one?  Why?  What  should  always  be  the  motto?  Has  a  man  a  right  to  vote  to 
support  a  wrong?  Why?  Name  some  moral  questions  upon  which  the  people  are 
called  on  to  vote.  Can  a  had  man  be  trusted  as  a  public  officer?  Why  is  "  honesty 
the  best  policy?  "  Repeat  the  story  of  General  Heed.  What  made  him  worthy  of 
admiration? 


154  MUNICIPAL  LAW. 

admiration,  and  that  other  general,  Benedict  Arnold,  who 
was  despised  as  a  traitor,  even  among  those  by  whom  he 
was  bribed. 

Bribery. — There  are  many  ways  of  bribing  and  of  being 
bribed.  He  is  not  less  a  traitor  who  sells  his  vote  for  a  re- 
ward than  he  who  surrenders  an  army  to  gain  some  personal 
advantage.  All  good  men  detest  the  person  who  offers  a 
bribe  as  well  as  him  who  receives  one.  The  purity  of  the 
ballot  should  be  preserved,  if  we  wish  our  country's  laws 
to  be  just  and  our  public  officers  to  be  good. 

The  freeman's  vote. — The  exercise  of  the  right  to  vote 
is  a  grand  privilege  to  a  freeman  who  has  intelligence  to 
know  and  honesty  to  do  what  he  thinks  is  right.  True  pa- 
triotism makes  it  not  only  a  right  but  a  duty  to  vote,  and  to 
use  all  proper  means  of  persuasion  to  secure  a  wise  and 
honest  public  policy.  Not  only  should  the  vote  be  cast  for 
good  measures,  but  the  greatest  care  should  be  taken  to  elect 
good  men  as  public  officers.  It  is  sad  to  think  that  in  some 
cases  drunkards,  gamblers,  and  dishonest  men  have  been 
elected  to  the  highest  positions  of  honor  and  trust  in  our 
country,  thus  bringing  shame  and  disgrace  upon  us  as  a 
people.  Two  questions  should  always  be  asked  concerning 
a  candidate  for  office.  These  are,  "  Is  he  honest  ?"  and  "  Is 
he  capable?"  If  these  can  be  satisfactorily  answered,  he 
may  be  worthy  of  election,  but  not  otherwise. 

Who  was  Benedict  Arnold?  In  what  estimation  is  he  held  everywhere?  Why? 
Whether  would  it  be  preferable  to  be  poor  General  Reed  or  rich  General  Arnold? 
Why  is  it  a  great  privilege  for  a  freeman  to  vote?  Is  it  a  duty?  Why?  What 
should  we  vote  for?  Why  is  it  a  disgrace  to  elect  unworthy  men  to  office?  What 
two  questions  should  be  asked  of  every  candidate?  What  should  be  the  answer  to 
them? 


DUTIES  OF  CITIZENSHIP.  155 


CHAPTER  XXVIII. 

"He  who  maintains  his  country's  laws, 
Alone  is  great ;  or  he  who  dies  in  the  good  cause.' 


DUTIES   OF  CITIZENSHIP.      (Continued.) 

It  is  the  duty  of  every  good  citizen  to  obey  the  law,  for 
disobedience  is  a  breach  of  fidelity  to  the  state.  It  is  fair 
to  suppose  that  the  supreme  power,  composed  of  represent- 
atives elected  by  the  people,  will  enact  wise  statutes,  but 
whether  we  think  they  are  the  best  that  could  be  made,  or 
otherwise,  it  is  our  duty  to  comply  with  their  requirements. 
It  is  not  for  any  individual  to  be  the  judge  of  the  wrong- 
fulness  of  a  law,  and  refuse  submission  and  compliance  be- 
cause it  does  not  meet  his  approval ;  for,  if  it  were  left  to 
each  person's  convenience  or  judgment  to  determine  his 
obedience,  good  citizens  alone  would  obey,  while  the  evil 
disposed  would  neglect  or  refuse  to  do  their  duty.  If  the 
good  do  right,  the  bad  will  have  less  excuse  for  disobedi- 
ence. When  a  law  proves  to  be  unwise,  inexpedient,  or 
unjust,  there  is  a  legal  and  proper  way  to  change  it,  Col- 
ours is  a  government  of  the  people,  and  when  they  are  con- 
vinced that  a  change  is  desirable,  it  will  be  legally  effected. 

Conscientious  Opposition  to  Certain  laws.— If  the  law- 
making  power  shall  enact  a  statute  which  is  clearly  contrary 
to  the  moral  law,  it  is  the  duty  of  the  citizen  to  protest 
strongly  against  its  execution,  or  refuse  obedience,  for  it  is 

Why  shonlJ  every  citizen  obey  the  law?  Arc  representatives  bound  to  obey  the 
laws  they  make?  Are  the  laws  likely  to  be  unwise?  Is  it  our  duty  to  obey  all  laws? 
Why?  Can  it  lie  left  to  every  man's  choice  whether  he  will  obey  the  laws?  W^iy? 
When  a  law  proves  to  be  unwise  or  nnj'ist,  h.ow  in  vy  it  be  change  1?  If  a  law 
should  be  made  clearly  contrary  to  the  moral  law,  what  is  our  duty? 


15G  MUNICIPAL  LAW. 

written,  "  We  ought  to  obey  God  rather  than  man"  Before 
coming  to  the  conclusion  that  a  refusal  is  preferable  to  obe- 
dience, it  would  be  wise  to  deliberate  very  coolly  upon  the 
question  of  right,  in  order  to  be  satisfied  of  the  justice  of 
our  opposition.  But  the  same  conscience  that  leads  us  to 
violate  the  law  should  enable  us  to  suffer  the  penalty  for 
conscience, sake. 

A  notable  instance  of  conscientious  opposition  has  been 
witnessed  in  the  Friends,  who,  believing  it  to  be  wrong  to 
engage  in  war,  have  willingly  suffered  personal  injury  and 
pecuniary  loss  rather  than  enter  the  army  as  soldiers.  No 
one  can  fail  to  admire  that  courage,  and  respect  that  devo- 
tion, which  lead  a  man  to  suffer  injury  rather  than  violate 
his  conscience.  It  requires  a  strong  exercise  of  moral  power 
to  enable  us  to  do  what  we  think  is  right,  when  we  know 
we  shall  suffer  evil  consequences  as  the  result  of  our  action. 
Such  conduct  is  heroic. 

The  power  Of  the  government.— There  are  thousands 
of  citizens  in  this  land,  who  have  grown  to  advanced 
age  without  seeing  a  single  company  of  United  States  sol- 
diers. One  may  travel  thousands  of  miles  and  never  see 
any  evidence  of  the  power  of  our  government  to  enforce  its 
laws.  The  true  strength  of  the  republic  is  discovered  in  the 
general  willingness  of  the  people  to  render  obedience  to  au- 
thority. The  people  are  the  power,  and  the  prosperity  and 
safety  of  every  community  depend  upon  their  willingness  to 
execute  the  law.  Popular  sentiment  is  the  lever  that  moves 
the  whole  political  machinery,  and  every  good  citizen  is  in- 
terested not  only  in  obeying  the  statutes  himself,  but  also  in 
compelling  the  obedience  of  others. 

Repent  the  text.  Should  we  he  c:ireful  about  opposing-  the  execution  of  the  l:iw? 
Why?  Name  an  instance  of  conscientious  opposition  to  law.  How  should  we  view 
a  man  who  is  willing'  to  suffer,  rather  than  do  what  he  thinks  is  wrong'?  Why  does 
our  government  have  so  few  soldiers?  What  enables  the  officers  to  execute  the  laws 
soeiu-ily?  In  what  does  the  strength  of  our  government  consist?  Upon  what  does 
the  safety  of  every  citi/.en  depend? 


DUTIES  OF  CITIZENSHIP.  157 

Punishment  for  violated  law.  —The  very  idea  of  law, 

as  has  already  been  stated,  impl.es  a  power  to  enforce  its 
commands.  The  safety  of  every  citizen  in  life,  liberty,  and 
property  depends  upon  the  prompt  and  impartial  adminis- 
tration of  justice  and  the  execution  of  all  legal  require- 
ments. There  is  a  sentiment  of  disgrace  attached  to  pun- 
ishment, that  ought  rather  to  belong  to  the  commission  of 
crime  :  the  shame  is  in  the  perpetration  of  the  offense,  and 
not  in  the  penalty.  It  is  not  the  severity  of  punishment  that 
deters  men  from  the  violation  of  law,  but  the  certainty  that 
the  penally  will  be  exacted. 

No  good  citizen  can  connive  at  the  escape  of  any  criminal, 
or  be  indifferent  to  the  administration  of  justice,  or  sympa- 
thize with  those  who  commit  crime,  for  the  wrongs  that  he 
tolerates  to-dav  may  be  the  same  that  he  will  suffer  to-mor- 
row. The  safety  of  society  depends  upon  the  speedy  ad- 
ministration of  the  courts;  for,  when  people,  from  indiffer- 
ence or  injudicious  tenderness,  permit  their  sympathies  to 
shield  the  criminal,  they  injure  the  community  whose  laws 
are  defied  ;  they  wrong  the  culprit,  for  whose  crime  they 
apologize,  and  they  outrage  the  innocent  victims  of  injus- 
tice, by  preventing  the  execution  of  the  law  that  was  made 
for  their  protection. 

The  American  Union.— Our  country  has  an  immense 
extent  of  territory,  which  is  capable  of  sustaining  a  vast 
population.  The  people,  spread  over  so  great  a  surface, 
engaged  in  so  many  kinds  of  business,  will  often  find  their 
interests  conflicting.  The  great  variety  of  climate,  soil,  and 
situation,  the  woods,  waters,  and  mines  afford  infinite  di- 
versity of  productions,  which  add  to  the  wealth  of  the 
country  and  the  comfort  of  its  citizens.  This  diversity  will 

Should  the  laws  he  executed  impartially?  Why?  Is  the  disgrace  in  the  violation 
of  law,  or  in  its  punishment — the  stealing1  or  the  going  to  jail?  Is  it  severity  that 
makes  obedient  citizens?  May  a  good  citizen  assist  a  criminal  to  escape?  Why? 
Why  is  it  likely  that  opposition  and  rivalry  will  cause  disaffection  among  different 
si-rtions  <>1  our  country? 


158  MUNICIPAL  LAW. 

v 

create  rivalry  and  opposition  in  trade,  that  will  tend  to 
estrange  one  portion  of  the  people  from  another,  unless  a 
sense  of  common  security  and  a  patriotic  pride  shall  prevent 
the  alienation. 

When  the  constitution  of  the  United  States  was  adopted, 
it  was  intended  to  prevent  jealousy  and  bitterness  from 
arising  between  the  different  sections  of  the  country.  The 
former  government,  called  the  Confederation,  only  lasted 
eight  years ;  it  did  not  secure  a  perfect  union,  establish  jus- 
tice, or  secure  the  blessings  for  which  the  new  constitution 
was  instituted.  The  constitution  was  intended  to  unite  the 
whole  people  from  Maine  to  Texas,  from  Oregon  to  Florida, 
in  a  great,  grand  government,  whose  mission  is  to  secure 
and  "Proclaim  liberty  throughout  all  the  land  unto  all  the 
inhabitants  tJiercof?'  For  convenience  in  the  administra- 
tion of  justice,  and  for  the  better  execution  of  the  laws,  the 
nation  is  divided  into  states;  these  are  subdivided  into 
counties  ;  these  again  into  townships  ;  and  these,  for  various 
reasons,  are  sometimes  cut  up  into  smaller  districts. 

The  interests  of  thj  different  com  nunities  are  best  pro- 
moted by  these  separations,  but  it  does  not  follow  that  be- 
cause a  person  lives  in  a  certain  school  district  that  he 
should  feel  no  concern  for  the  education  of  the  other 
children  of  the  township  ;  nor  is  it  wise  that  because  he 
lives  in  one  township,  he  shall  advocate  its  interests  to  the 
neglect  of  the  rest  of  the  county  ;  neither  is  it  liberal,  be- 
cause he  lives  in  -i  certain  county,  that  he  shall  seek  io  gain 
for  it  a  special  advantage,  to  the  injury  of  other  parts  of  the 
state  ;  nor  is  it  patriotic  that,  happening  to  be  born  in  a 
certain  state,  he  shall  love  it  in  preference  to  the  republic 
of  which  it  is  only  a  fraction.  Let  it  be  the  proud  boast  of 
every  American  boy  and  girl,  "  I,  TOO,  AM  AN  AMKRICAN." 

What  \v;is  the  constitution  adopted  for?  How  long  did  the  confederation  last? 
Why  was  tne  form  of  government  changed?  Repeat  the  text.  How  is  our  nation 
divided?  A  state?  A  county?  A  township?  What  are  these  subdivisions  for? 
S'.io  il.l  patriotism  or  selfishness  govern  the  citizens  of  each  state,  county,  town- 
ship, and  school  district?  Why?  What  should  he  the  mott-i  of  every  citizen? 


EDUCATION.  159 

The  counsel  of  the  beloved  Washington,  in  his  Farewell 
Address,  is  worthy  of  a  perpetual  remembrance.  He  urged 
the  people  to  beware  of  sectional  strifes,  and  besought  them, 
as  they  valued  the  principles  of  liberty  and  the  success  of  con- 
stitutional government,  not  to  consider  themselves  the  citizens 
of  the  north  or  the  south,  the  east  or  the  west,  but  to  unite, 
and  by  sympathy,  kindness,  charity,  and  brotherly  love,  to 
secure  the  welfare  of  their  common  country — the  United 
States  of  America.  Let  the  youth  of  the  land  now  "rally 
round  the  flag,"  cultivate  fraternal  feelings  with  all  sections, 
and  promote  the  interests  of  every  state,  and  thus,  in  the 
language  of  Mr.  Webster,  make  practical  the  u  sentiment 
dear  to  every  American  heart — LIBERTY  and  UNION  ;  NOW 
and  FOREVER — ONE  and  INSEPARABLE." 


CHAPTER  XXIX. 

"  He  who  loves  not  his  country  can  love  nothing.' 


EDUCATION. 

The  School  is  a  miniature  state  :  a  little  commonwealth. 
The  object  of  the  government  is  the  preservation  and  pro- 
tection of  the  people  ;  the  object  of  the  school  is  to  pre- 
pare the  people  properly  for  living  in  the  government.  The 
state  has  laws  ''commanding  what  is  right,  and  prohibiting 
what  is  wrong ;"  the  school  must  have  laws  for  the  same 

What  did  Washington  advise?  How  should  we  be  united— by  force  or  by  love? 
What  was  Mr.  Webster's  sentiment?  Why  should  it  be  dear? 

To  what  is  a  school  compared?  Why?  What  is  the  object  of  the  government:1 
What  of  the  school?  For  what  are  the  laws  of  the  state  made?  What  the  laws  of 
school? 


100  MUNICIPAL  LAW. 

purpose.  The  state  has  officers  appointed  to  execute  its 
laws  ;  the  school  must  have  the  same.  The  moral  law 
makes  it  a  duty  to  obey  the  laws  of  the  state,  and  therefore 
it  is  right  that  habits  of  respect  and  obedience  be  learned  in 
school.  A  bad  state  government  is  better  than  confusion 
and  anarchy  ;  so  even  an  inferior  government  in  school  is 
belter  than  none.  As  our  republican  system  of  government 
depends  on  the  self-control  of  the  citizens,  so  the  excellence 
of  the  school  will  to  a  very  great  extent  depend  upon  the 
dispositions  of  the  pupils  to  do  right.  Morality,  intelligence, 
obedience  to  law,  and  politeness  are  the  distinguishing 
marks  of  good  society  ;  so,  also,  will  these  virtues  charac- 
terize those  pupils  who  are  preparing  to  enter  good  society. 

School  laws. — The  law  of  the  school  may  be  defined  as 
u  a  rule  of  action  prescribed  by  the  supreme  power  in  a 
school,  commanding  what  is  right  and  prohibiting  what  is 
wrong." 

The  teacher.— The  exercise  of  the  supreme  power  in  a 
school  is  generally  vested  in  the  teacher,  subject  to  the  su- 
pervision of  those  from  whom  he  receives  his  appointment. 
We  have  already  learned  that  in  our  system  of  civil  govern- 
ment there  are  three  departments — the  legislative,  judicial, 
and  executive.  These  in  the  school  are  usually  united  in 
the  person  of  the  teacher,  making  his  duties  sometimes 
trying,  and  always  responsible.  He  frames  the  rules  of 
action  for  the  pupils  while  they  are  intrusted  to  his  care  ;  he 
is  master  to  direct,  friend  to  advise,  teacher  to  instruct,  and 
executive  to  enforce  his  rules.  It  is  his  duty  to  look  after 
the  health,  secure  the  comfort,  protect  the  rights,  and  pre- 
serve the  morals  of  his  pupils. 

As  he  assumes  to  be  a  teacher,  there  are  those  who  expect 

Upon  what  does  the  excellence  of  the  government,  as  well  as  the  school,  depend? 
Define  school  law.  How  does  it  differ  from  the  definition  of  municipal  law?  In 
whom  is  supreme  power  in  schools  generally  vested?  Why?  What  are  the  teacher's 
duties?  Is  it  an  easy  position?  Why?  What  attributes  is  the  teacher  sometimes 
expected  to  possess? 


EDUCATION.  163 

him  to  be  learned,  wise,  careful,  prudent,  amiable,  gentle, 
sociable,  forbearing,  long  suriering,  impaital,  charitable, 
d.ligt-nt,  attentive,  studious,  energetic,  polite,  commanding, 
healthy,  omniscient,  and  c.mnipresent.  Such  expectations 
are  never  realized,  and  consequently  it  will  not  be  sur- 
prising that  he  does  not  give  full  satisfaction  to  all  his  pupils 
and  their  parents.  Still,  it  may  safely  be  asserted  that,  as  a 
class,  teachers  do  possess  at  least  the  desire  to  do  right. 

Teachers'  rights. — The  teacher  has  rights  which  are  due 
to  his  position,  his  age,  and  his  superior  acquirements.  He 
also  has  feelings  as  tender,  sensibilities  at,  delicate,  pride  as 
sensitive,  and  self-love  as  strong  as  any  of  his  pupils,  and  no 
pupil  has  a  right  to  impose  upon  him  in  violation  of  the 
golden  rule.  It  is  not  to  be  expected  that  he  shall  be  over- 
come by  passion,  prejudice,  or  pride,  unless  under  very 
strong  provocations,  but  what  moral  right  has  any  one  to 
exercise  his  patience  by  provocation?  Teacher  and  pupils 
are  under  the  same  obligations  to  each  other  to  be  kind,  pa- 
tient, charitable,  and  forgiving.  It  may  safely  be  said, 
however,  that  whenever  the  pupils 'of  a  school  endeavor  to 
do  right,  no  fear  need  be  entertained  that  any  teacher  will 
attempt  to  provoke  them  to  act  differently. 

""Why  they  went  to  war."— Most  of  the  troubles  in 

school  arise  primarily  from  the  same  reasons  that  led  the 
two  kings  to  make  war  on  each  other. 

"  A  certain  king,  it  is  said,  sent  to  another  king,  saying: 

'  Send  me  a  blue  pig  with  a  black  tail,  or  else The 

other,  in  high  dudgeon  at  the  presumed  insult,  replied  :   4  I 

have  not  got    one,  and    if  I  had .'     On  this  weighty 

cause  they  went  to  war  for  many  years. 

D  >  parents  have  the  same?  Why  do  all  teachers  fail  to  <jive  satisfaction  to  some? 
Arc  people  generally  more  reasonable  than  teachers  are?  Has  the  teacher  rie^hth? 
Name  them.  Is  the  golden  rile  hindinar  eqnallv  on  teacher  and  pupils?  When 
pupils  do  ritrht,  do  teachers  g-encrnllv  find  fault  with  (hem?  What  is  the  character 
of  the  pupils,  generally,  who  complain  of  the  teacher?  Give  the  anecdote  of  the 
iwo  kiiiirs  \v'io  went  to  war. 

M.  M.— 14 


162  MUNICIPAL  LAW. 

u  After  a  satiety  of  glory  and  misery,  they  finally  be- 
thought them  that  as  their  armies  and  resources  were  ex- 
hausted, and  their  kingdoms  mutually  laid  waste,  it  might 
be  well  to  consult  about  the  preliminaries  of  peace  ;  but 
before  this  could  be  concluded,  a  diplomatic  explanation  was 
first  needed  of  the  insulting  language  which  caused  the* 
quarrel.  '  What  could  you  mean,'  asked  the  second  king 
of  the  first, '  by  saying  send  me  a  blue  pig  with  a  black  tail, 

or  else  ?'     '  Why,'  said  the  other,  "  I  meant  a  blue  pig 

with  a  black  tail,  or  else  some  other  color.'     l  But/  retorted 
he,  '  what  could  you  mean  by  saying  I  have  not  got  one,  and 

if  I  had ?'     k  Why,  of  course,  if  I  had,  I  should  have 

sent  it.'    The  explanation  was  entirely  satisfactory,  and  peace 
was  concluded  accordingly." 

When  difficulty  arises  in  school  from  misunderstanding, 
it  is  the  duty  of  both  teacher  and  pupil  not  to  emulate  the 
folly  of  the  two  kings,  but  to  have  a  fair,  frank,  and  com- 
mon-sense settlement. 

Teachers'  partiality.— It  is  the  interest  of  the  teacher  to 
make  every  reasonable  exertion  to  secure  the  friendship  of 
his  pupils.  Those  who  meet  him  in  a  spirit  of  friendliness, 
and  show  a  disposition  to  please  him,  will,  of  course,  be 
more  esteemed  than  those  who  are  indifferent  to  his  feelings 
and  comfort.  The  teacher  will  necessarily  be  more  attracted 
to  those  who  are  kind,  polite,  and  attentive,  and  who  mani- 
fest a  disposition  to  make  themselves  agreeable.  To  do 
otherwise  would  be  unnatural.  His  favorites  are  those  to 
whom  his  sympathies  are  dra-.vn  by  acts  of  kindness  and 
respect.  But  while  he  may  admire  and  love  some  pupils 
for  their  agreeable  qualities,  it  does  not  follow  that  he  shall 
dislike  or  hate  those  who  have  not  tried  to  win  his  favor. 

Did  quarrels  everoriirinate  in  your  school  from  so  unreasonable  a  cause?  When  mis- 
understanding arises,  what  is  the  duty  of  pu  al  and  teacher?  How  does  the  golden 
rule  apply  to  such  cases?  Is  it  the  interest  of  the  teacher  to  secure  the  friendship 
ol  his  pupils5  Why?  What  is  the  duty  of  the  pupil?  Who  are  esteemed  most,  those 
who  please  or  displease  us?  Why?  Who  should  he  the  teacher's  favorites?  Who 
are  your  favorites,  those  who  please  or  those  who  displease  you? 


EDUCATION.  163 

He  may  be  kind,  attentive,  and  faithful  to  every  one  in  school, 
and  yet  he  may  and  must  be  partial  to  such  as  try  to  do  their 
duty. 

The  term  partiality  is  often  used  to  indicate  a  want 
of  fairness  on  the  part  of  the  teacher.  If  investigated 
thoroughly,  the  charge  will  frequently  be  found  to  originate 
with  such  pupils  as  are  conscious  of  their  own  neglect  of 
duty,  and  their  indisposition  to  make  an  effort  to  merit  the 
teacher's  friendship.  The  teacher  is  in  honor  bound  to  do 
justice  to  all  his  pupils ;  but  lhat  he  should  be  expected  to 
possess  an  equal  regard  for  all  is  absurd.  Jealousy  and  ill- 
nature  are  generally  the  causes  that  originate  the  charge  of 
unfair  partiality  in  school. 

Common  sense  forbids  the  idea  that  any  teacher  should 
exercise  injustice  toward  a  pupil  without  a  cause,  and  in 
opposition  to  self-interest ;  and  yet,  when  the  impression  of 
partiality  takes  hold  of  some  minds,  it  is  almost  impossible 
by  any  reasoning  to  remove  it.  It  is  so  mingled  with  pas- 
sion, prejudice,  and  pride  that  its  correction  seems  an  almost 
hopeless  task.  The  sooner  such  a  habit  of  mind  is  over- 
come by  the  exercise  of  reason  and  charity,  the  happier  will 
all  parties  be  in  school. 

School  habits. — A  good  education  is  but  little  more  than 
the  formation  of  good  habits.  To  insure  a  systematic  train- 
ing in  all  that  is  necessary  to  fit  a  young  man  or  woman  for 
good  society,  time,  patience,  and  industry  are  required. 
Good  habits  must  be  formed.  There  are  certain  rules  which 
experience  has  demonstrated  to  be  necessary  in  manage- 
ment of  every  good  school.  These  are  not  merely  arbitrary 
regulations  ;  they  are  founded  in  reason,  and  can  not  be 

Who  are  those,  generally,  that  complain  of  the  teacher's  partiality  ?  May  the  teacher 
do  justice  to  all,  and  yet  love  some  more  than  others?  How  may  every  pupil  secure 
the  kind  attention  of  the  teacher?  How  may  the  pupil  make  the  teacher  dislike 
him?  Whosj  fault  is  it  if  some  pupils  are  disliked?  How  may  it  be  corrected?  How 
may  a  good  education  he  defined?  What  are  necessary  to  fit  a  youth  for  good  so- 
ciety?. Aro  school  rules  generally  arbitrary  and  tyrannical? 


164  MUNICIPAL  LAW. 

dispensed  with,  if  the  school  shall  be  made  to  accomplish 
the  design  of  its  organization.  Their  observance  will  insure 
habits  of  ATTENTION,  PUNCTUALITY,  REGULARITY,  and 
SELF-CONTROL,  that  are  an  essential  part  of  a  good  educa- 
tion, while  their  neglect  will  certainly  entail  a  life  of  morti- 
fication, annoyance,  and  failure.  Mention  has  already  been 
made  of  attention  in  Chapter  XX. 

Punctuality — Anecdote.— General  Washington  was  re- 
markable for  his  promptness.  It  is  related  that  at  a  meeting 
of  his  military  family,  for  a  council  of  war,  one  of  his  aids- 
de-camp  was  tardy.  They  had  been  waiting  some  time 
before  he  arrived.  When  he  came,  the  general  remarked, 
watch  in  hand,  with  some  severity,  kkSir,  you  may  waste 
your  own  time,  but  you  have  no  right  to  waste  ours."  The 
officer  excused  himself  by  throwing  the  blame  upon  his 
watch,  which,  he  alleged,  had  gone  wrong.  The  general 
replied,  kt  Either  you  will  have  to  get  a  better  \\aich,  or  I 
shall  have  to  procure  a  more  punctual  secretary." 

The  general  expressed  the  feelings  of  every  successful 
business  man.  He  was  struggling  under  responsibilities  of 
the  gravest  character,  and  could  neither  permit  his  time  to 
be  wasted  by  others,  nor  suffer  others  to  be  put  to  unneces- 
sary inconvenience  and  loss  on  his  account.  The  habit  of 
procrastination,  which  is  strengthened  by  frequent  tardiness 
at  school,  is  one  of  the  most  serious  hindrances  to  success 
in  life,  and  no  one  who  desires  to  be  esteemed  bv  men  of 
character  and  influence  will  permit  himself  to  be  overco.ne 
by  its  temptations.  The  tardy  pupil  becomes  the  tardy  man, 
and  the  man  who  has  the  reputation  of  being  indifferent  to 
his  engagements  can  not  be  trusted.  This  subject  has  al- 
ready been  alluded  to  in  Chapter  XII,  under  the  head  of 

What  will  their  observance  insure?  Are  these  virtues  essential  to  the  successful 
pursuit  of  all  kinds  of  business?  Illustrate  them.  What  anecdote  is  related  in 
Chapter  XX?  Give  anecdote  of  Washing-ton.  Wa*  he  right?  Is  the  teacher  rij/Iit 
to  enforce  punctuality?  Why?  What  is  ineant  by  procrastination?  What  effect  has 
a  reputation  for  tardiness  on  a  business  man?  lias  a  man  the  right  to  waste  the 
time  of  others  by  keeping  them  waiting? 


EDUCATION.  165 

promises.  A  conscientious  regard  for  the  rights  and  feelings 
ot  others  will  compel  every  one  to  be  prompt  in  fulfilling 
every  duty  at  home  and  at  school. 

Regularity.— The  \velfare  of  the  school,  the  progress  of 
each  pupil,  and  the  comfort  and  success  of  the  teacher  de- 
pend largely  upon  the  unfailing  attendance  of  every  member. 
There  is  a  moral  obligation  resting  upon  each  person  at 
school  that  he  shall  do  nothing  to  interfere  with  the  rights 
of  his  neighbors.  It  is  his  duty,  therefore,  to  be  present 
each  day,  unless  prevented  by  some  unavoidable  occurrence. 
The  waste  of  time,  the  hindrance  in  study,  and  the  annoy- 
ance to  teacher  and  pupils  occasioned  by  unnecessary  absence, 
has  ruined  many  a  school ;  and  the  habits  of  carelessness, 
indifference,  and  irregularity,  arising  from  the  same  cause, 
have  blasted  the  prospects  of  many  a  pupil.  Self-respect, 
self-interest,  and  the  love  of  the  right  should  compel  every 
pupil  to  spare  no  effort  to  secure  a  constant  attendance. 

Self-control. — The  ability  to  exercise  self-control  over 
our  thoughts  and  actions  is  a  rare  and  valuable  accomplish- 
ment. The  following  story  may  not  be  strictly  true,  but  it 
carries  a  moral  that  is  certainly  worthy  of  serious  considera- 
tion. Plutarch,  an  ancient  writer,  says  that  the  geese  -of 
Cilicia,  when  they  fly  over  Mount  Taurus,  being  afraid  of 
the  eagles  by  which  it  is  frequented,  carry  small  stones  in 
their  mouths,  to  prevent  them  from  indulging1  in  their  pro- 
pensity to  gabble,  and  at'racting  the  notice  of  the  eagles. 

The  propensity  to  indulge  in  unnecessary  and  annoying 
conversation,  so  frequently  exhibited  in  church,  and  in  the 
conceit-room,  has  its  origin  in  the  bad  habit  of  talking  in 
school.  Dr.  Hart,  a  gentleman  of  great  experience,  thus 

Why  is  regularity  necessary  in  school?  What  is  the  moral  obligation  in  this 
matter?  What  effect  have  tardiness  and  irregularity  upon  a  school?  What  is  meant 
liy  self-control.*  Give  the  story  of  the  geese  of  Cilicia.  What  is  the  moral  of  this 
story?  Might  young  folks  in  school  not  profit  by  such  an  experiment?  What  rtoeii 
whispering  in  church  arise  from? 


1G6  MUNICIPAL  LAW. 

writes  on  this  subject :  kt  If  there  could  be  such  a  thing  as  an 
innoce.it  Ciime,  I  would  say  it  was  that  of  talking  in  school. 
There  can  hardly  be  named  a  more  signal  instance  of  an  act 
so  perfectly  innocent  in  itselt,  becoming  so  seriously  blame- 
worthy purely  and  solely  by  circumstances.  I  believe  I 
express  the  common  opinion  of  all  who  have  had  any  expe- 
rience in  the  matter,  when  I  say  that  three-fourths  ot  all  the 
intentional  disorder,  and  at  least  nine-tenths  of  all  the  actual 
interruptions  of  study,  grow  out  of  the  practice  of  unlicensed 
talking." 

If  these  statements  are  true,  and  no  one  wi.l  deny  them, 
upon  what  principle  can  the  practice  be  defended  by  young 
ladies  and  gentlemen?  To  attempt  to  prevent  so  signal  a 
cause  of  mischief  is  the  manifest  duty  of  every  teacher. 
Every  consideration  of  right,  duty,  kindness,  and  politeness 
should  compel  obedience  to  the  rule  of  total  abstinence  from 
all  such  interruption,  It  may  be  answered  that  a  little 
talking  will  do  no  harm.  How  much  ?  "  What  right  have 
you  to  talk  that  is  not  enjoyed  by  your  neighbor?  If  one 
may  talk,  so  may  all ;  if  one  does  it  unchecked,  so  will  all." 
Nor  does  it  matter  what  is  the  subject  of  conversation  :  it 
is  just  as  great  an  interruption  of  the  school  to  talk  about 
grammar  as  it  is  to  gossip. 

Little  things. — It  is  sometimes  objected  that  school  laws 
are  little  things,  and  of  comparatively  trifling  importance. 
Nothing  should  be  considered  trifling  which  has  so  essential 
an  influence  in  the  molding  of  character.  The  violation  of 
law  is  not  a  little  thing,  as  the  following  incident  will  prove  : 

Mr. was  a  bright  New  England  boy,  of  good  family, 

who  graduated  from  college  with  much  credit.  He  studied 
law,  and  was  finally  admitted  to  prac'icc  in  the  courts  of  his 
native  state.  No  young  man  had  finer  prospects ;  none 

"What  does  Dr.  Hart  say  on  this  subject?  What  does  he  mean  by  whispering  being 
Innocent  ot  itself,  and  yet  wrong?  Is  it  morally  right  for  pupils  to  interrupt  others 
in  tliis  way?  How  much  talking  is  right?  N  it  better  to  interrupt  the  school  about 
grammar  or  gossip?  Is  any  wrong  a  hUle  thing?  Give  the  anecdote. 


THE  LAW  OF  THE  SCHOOL.  167 

could  look  forward  to  a  life  of  usefulness  and  hoiv./i  with  a 
better  hope  of  success.  A  client  put  a  note  into  his  hands 
for  collection,  which,  though  long  overdue,  had  been  neg- 
lected. It  was  dated  some  time  during  the  year  1857,  but 
it  was  found,  on  examination,  that  the  period  had  expired 
within  which  it  should  have  been  paid. 

The  note  was  really  worthless,  but  the  young  lawyer  saw 
that  by  a  very  slight  change  in  the  figures  it  coulj  be  made 
to  appear  good.  So  he  took  his  pen,  and  altered  the  1857 
to  make  it  read  1859.  The  mere  change  of  the  figure  7  to 
a  9  was  a  "  little  thing  ;"  it  only  required  an  instant  to  do 
it;  but,  unfortunately,  that  little  thing  was  a  crime.  The 
judge  and  jury  called  it  u  forgery,"  and  that  young  man 
expiated  his  violation  of  law  in  the  state  prison.  The  habit 
of  perpetrating  wrongs  at  school,  such  as  forging  notes  from 
parents,  etc.,  leads  to  the  commission  of  great  crimes.  He 
who  acts  conscientiously  as  a  boy,  will  not  violate  the  law 
when  a  man. 


CHAPTER  XXX. 

"The  good  needs  fear  no  law, 
It  is  his  safety,  and  the  bad  man's  awe." 


THE   LAW   OF   THE   SCHOOL. 

The  morality  Of  the  School.— All  that  has  been  written 
in  the  preceding  pages  upon  the  subject  of  the  moral  law 
applies  with  special  force  to  the  pupils  at  school.  If  they 

Was  it  riirht  to  send  a  young  man  to  the  penitentiary  merely  for  changing  a  7  to 
a  Q?  Are  little  wrongs  justifiable  because  they  are  little?  Is  forgery  at  school  a 
moral  wrong?  Why?  What  may  it  lead  to?  Why?  Can  a  liar,  a  former,  or  a 
law-breaker  be  a  good  member  of  society?  Of  school? 

Why  need  the  good  man  fear  no  law? 

OF  TH8         -<*\. 


168  MUNICIPAL   LAW. 

will  practice,  conscientiously,  the  principles  set  forth,  they 
will  acquire  such  habits  of  gentleness,  kindness,  truthful- 
ness, honesty,  and  charity  as  will  make  them  loved  and  re- 
spected in  after  life.  The  immoralities  of  school  are  exhib- 
ited in  many  ways,  such  as  profanity,  immodest  and  unchaste 
language,  the  willful  destruction  of  school  property,  the 
defacement  of  school  furniture,  and  the  abuse  of  the  school 
premises. 

We  involuntarily  form  an  opinion  of  a  family  from  an 
inspection  of  the  premises  on  which  they  reside.  May  we 
not  judge  unerringly  of  the  moral  character  of  a  school  in 
the  same  manner?  If  the  school-house  and  its  surround- 
ings are  marred  by  the  knife,  and  marked  with  chalk  and 
pencil  ;  if  the  gates,  doors,  and  passages  are  dirtv  and  dis- 
figured, is  it  uncharitable  to  say  that  the  school  they  repre- 
sent is  vicious  ;  that  the  bgys  are  vulgar,  the  girls  impure, 
and  the  teachers  unrefined  ? 

We  have  already  learned  that,  "A  good  man,  out  of  the 
good  treasure  of  the  heart,  bringeth  forth  good  things  ; 
and  an  evil  man,  out  of  the  evil  treasure,  bringeth  forth 
evil  things"  "  l>v  their  fruits  ye  shall  know  them."  If 
these  evil  indications  arc  pictured  in,  on,  and  around  the 
very  building  devoted  to  moral  and  intellectual  culture,  we 
are  forced  to  conclude  that  the  minds  and  hearts  from  which 
such  vandalism  springs  must  be  evil.  It  may  be,  and 
probably  is  true,  that  there  are  refined,  virtuous,  and  pure- 
minded  individuals  in  such  a  school,  but  it  is  evident  that 
they  are  in  the  minority,  and  that  their  influence  for  good, 
either  has  not  been  exercised,  or  has  failed  to  accomplish  a 
reform. 

The  reform.  —  If  a  school-house  presents  these  shameful 
signs,  which  reflect  so  severely  upon  the  moral  charactei 

What  evil  practices  are  indulged  in  at  school  that  may  become  habits?  What  im- 
pression do  \ve  receive  of  a  family  from  the  appearance  of  the  premises?  Is  the 
school  subject  to  the  same  principle?  May  we  judge  of  the  value  and  virtue  of  a 
school  by  the  condition  of  the  premises?  Why5  What  does  the  text  say5  Is  it  ri»lit 
that  all  should  suffer  because  some  are  vicious?  How  may  a  relorm  be  worked  out? 


THE  LAW  OF  THE  SCHOOL.  109 

ot  teachers  and  pupils,  it  need  not,  and  should  not  remain 
in  that  condition.  Every  refined  teacher,  every  virtuous 
girl,  and  every  boy  who  has  a  respect  for  his  sister,  will 
unite  in  an  effort  to  effect  the  moral  purification  of  the  place. 
Soap  and  water,  brush  and  sand-paper,  scraper  and  jack- 
plane  will  be  brought  into  use,  and  all  will  join  to  redeem 
the  place  from  pollution  and  themselves  from  the  shame,  if 
not  of  perpetrating,  at  least  of  permitting  such  a  scandal. 
Shame  on  an  institution  of  learning,  whether  college  or 
common  school,  that  will  suffer  such  glaring  indecency  to 
shock  the  sensibilities  of  refined  people.  The  moral  sense 
of  every  school  should  revolt  at  such  a  condition  of  things, 
and  if  it  dot-s  not,  it  is  a  sad  illustration  of  the  law  of  habit, 
which,  by  such  evil  associations,  makes  them  tolerable. 

But  when  the  sensibilities  of  the  scholars  are  so  stirred 
as  to  require  a  purification  of  the  premises ;  when  soap  and 
sand,  paint  and  putty  have  removed  as  far  as  possible  the 
foul  blemishes  that  disfigure  the  place,  the  question  will 
arise,  how  shall  it  be  preserved  from  future  injury?  How 
shall  the  majority  control  those  who  have  no  sense  of  deli- 
cacy or  refinement ;  prevent  the  repetition  of  such  acts,  and 
vindicate  their  title  to  purity?  This  question  will  be  an- 
swered in  a  subsequent  paragraph  of  this  chapter. 

Erroneous  ideas  Of  honor.— As  has  already  been  stated, 
the  precepts  of  the  moral  law  do  not  permit  us  to  do  wrong, 
or  connive  at  wrong.  Dr.  Hart  says  :  "  There  is  a  practice 
common  to  school  life  everywhere,  known  by  the  not  very 
di unified  name  of  cheating.  There  is,"  he  continues, "  among 
young  people,  generally,  while  at  school,  an  erroneous  and 
mischievous  state  of  opinion  on  this  subject.  An  ingenuous 
youth,  who  would  scorn  to  steal,  and  scorn  to  lie  anywhere 

Who  should  unite  to  effect  the  reform?    What  is  necessary  to  purify  a  polluted 
school:     If  teacher  and  pupils  unite,  may  not  the  school  premises  be  as  pure  as  a 
iiouse?    What  is  said  by  Dr.  Hart  about  cheating?     Is  it  true  that  boys  think 
they  may  honorably  lie  to  a  teacher? 

M.  M—i5 


MUNICIPAL  LAW. 

else  than  at  school,  makes  no  scruple  to  deceive  a  teacher. 
Cheating  at  school  blunts  the  moral  sense  ;  it  impairs  the 
sense  of  personal  honor ;  it  breaks  down  the  outworks  of 
integrity  ;  it  leads  by  direct  and  easy  steps  to  that  grosser 
cheating,  which  ends  in  the  penitentiary."  Not  only  is  this 
dishonesty  seen  in  the  recitation-room,  but  it  pervades  all 
the  actions  and  all  the  associations  of  school  life.  In  some 
schools  it  is  understoood  to  be  a  point  of  honor  to  lie,  to 
conceal  thefts,  frauds,  trespasses,  and  personal  injuries  ;  and 
so  strong  is  this  immoral  idea  of  honor,  that  public  senti- 
ment will  control  and  compel  the  pupils,  on  pain  of  insult 
and  abuse,  to  violate  their  consciences,  the  law  of  the  school, 
and  sometimes  the  law  of  the  state. 

Anecdote. — Thirty  young  men,  ranging  from  seventeen 
to  twenty-five  years  of  age,  were  assembled  to  recite  in  col- 
lege, and  while  the  professor  was  arranging  his  desk^  they 
amused  themselves  by  tossing  an  old  wig,  which  one  of  their 
number  had  stolen,  as  a  joke,  from  the  room  of  its  owner, 
backward  and  forward  across  the  room.  By  an  accident,  it 
fell  into  the  professor's  chair.  On  turning  to  sit  down,  he 
saw  it,  and,  happening  to  be  bald  himself,  supposed  it  was 
put  there  purposely  to  insult  him.  Being  much  mortified  at 
the  supposed  rudeness,  he  asked,  with  some  excitement  of 
manner,  who  did  it. 

It  would  have  been  an  easy  matter,  under  ordinary  cir- 
cumstances, for  any  one  in  the  class  to  have  said  that  it 
happened  as  a  piece  of  boyish  fun  ;  that  it  was  an  accident, 
and  that  no  insult  was  intended,  which  would  have  been 
strictly  true.  But,  unfortunately,  the  standard  of  man- 
hood, of  real  honor,  was  so  low  that  not  one  of  the  num- 
ber dared  to  tell,  as  long  as  the  person  who  did  it  kept 

Is  a  lie  at  school  of  less  importance  than  a  lie  elsewhere?  Will  habits  of  lying 
in  school  not  he-come  habits  at  home?  Can  an  honorable  boy  tell  a  lie  anywhere, 
under  auy  circumstances?  Review  the  chapter  on  veracity.  May  an  honorable 
pupil  be  dishonorable  in  school?  Arc  pupils  driven  to  do  wrong  by  the  wrong  sen- 
timent of  the  school?  Give  the  anecdote. 


THE  LAW  OF  THE  SCHOOL.  171 

silent.  The  professor  asked  each  member  of  the  class  sep- 
arately :  "  Did  you  do  that?"  "Do  you  know  who  d.d?" 
and  every  one  answered  in  the  negative.  Although  the  plain 
statement  of  the  fact  would  have  been  satisfactory,  yet  they 
all  dared  to  tell  a  deliberate  lie,  and  that,  according  to  the 
code  of  the  college,  was  esteemed  an  exhibition  of  honor. 
The  good  old  professor  was  grieved  at  what  he  was  forced 
to  believe  was  a  cowardly  insult  to  himself,  perpetrated  by 
the  entiie  class. 

Moral  sentiment  corrected. — When  the  moral  sentiment 
of  many  of  the  pupils  is  not  good,  the  remedy  is  difficult, 
for  bad  habits  are  hard  to  overcome  ;  but  those  who  possess 
the  true  principles  of  real  honor,  and  the  moral  courage  to 
do  what  they  think  is  right,  can  effect  a  reform.  There  are 
several  influences  which,  if  united,  will  accomplish  this  re- 
sult. The  chief  of  these  are  personal  persuasion  and  ex- 
ample, the  union  of  the  good,  and  information. 

The  union  of  the  good. — As  combinations  are  some- 
times made  to  defy  the  laws  of  the  school,  and  to  conceal 
lying,  stealing,  vulgarity,  and  destruction  of  property,  under 
false  notions  of  honor ;  so  combinations  may  be  made  to 
sustain  the  right  by  those  who  wish  truth,  justice,  and  mo- 
rality to  prevail.  No  honorable  youth  can  associate  on 
terms  of  intimacy  with  a  liar,  a  thief,  or  a  libertine.  "  In 
union  there  is  stiength,"  for  good,  as  well  as  evil ;  and,  if 
the  virtuous  will  associate  together,  and  refuse  to  recognize 
those  who  are  viciously  inclined,  morality  will  become  pop- 
ular, and  will  in  the  end  prevail.  When  the  general  senti- 
ment of  the  school  condemns  all  kinds  of  deception,  and  all 
dishonesty,  those  who  are  addicted  to  such  practices  will 
find  the  strongest  and  best  inducements  to  reform — or  leave. 

Did  those  young'  men  do  right?  "\Vhat  would  have  been  right?  May  a  moral 
reform  in  school  be  made?  Is  it  desirable?  How  may  it  be  effected?  Is  it  right 
that  a  few  shall  give  a  bad  reputation  to  a  whole  school? 


172  MUNICIPAL  LAW. 

Information. — School  laws,  like  the  laws  of  every  com- 
munity, are  necessary  to  promote  the  welfare  of  all,  and  of 
course  each  pupil  is  under  a  moral  and  legal  obligation  to 
render  them  obedience.  It  can  not,  as  was  said  of  civil  gov- 
ernment, be  left  to  the  discretion  of  any  one  to  obey,  since 
the  good  alone  would  do  their  duty.  As  in  the  civil  court, 
it  frequently  happens  that  information  or  testimony  is  nece* 
sary  to  be  given  in  reference  to  those  who  transgress  the 
laws.  The  office  of  a  witness  is  by  no  means  a  pleasant 
one,  and  yet  the  giving  of  testimony  is  often  a  necessary 
obligation. 

All  the  principles  involved  in  Chapters  XI,  XII,  and  XIII, 
have  their  application  in  the  school,  and  no  one  can  study 
them  too  closely,  or  practice  them  too  carefully. 

The  voluntary  informer. — By  the  municipal  law,  no  one 
is  obliged  to  criminate  himself,  but  the  moral  law  requires 
an  offender  frankly  to  acknowledge  his  \vrong,  and  to  make 
whatever  reparation  is  necessary  to  atone  for  the  offense. 
No  honorable  pupil  will  keep  silence  when  his  own  misde- 
meanors are  the  occasion  of  injury  to  the  good  name  of  any 
individual,  or  to  the  school.  It  is  unjust  and  cruel  that  the 
reputation  of  a  teacher  or  pupil  should  suffer  by  the  unwill- 
ingness of  the  real  offender  to  step  manfully  forth  to  relieve 
the  innocent  party. 

There  are  circumstances  in  which  the  voluntary  giving 
of  information  against  others  is  not  only  a  right,  but  a  dutv. 
If  there  is  a  persistent  determination  manifested  by  any  one 
to  injure,  annoy,  and  insult  any  person  in  the  school,  or  out 
of  it,  he  should  be  reported,  upon  the  same  principle  that  a 
cross  clog  should  not  be  permitted  to  wrong  unoffending 
people.  If  any  one  is  guilty  of  grossly  immoral  practices, 

-4. 

\Vhat  are  school  laws  for?  Should  they  be  obeyed?  What  is  the  duty  of  p^tod 
citizens  when  the  laws  are  defied?  May  a  man  justly  inform  on  a  burglar,  an  in- 
cendiary, or  a  horse-thief?  May  a  pupil  justly  inform  on  a  liar,  a  thief,  or  a  libertine 
in  school?  Review  Chapters  XI,  XII,  and  XIII,  and  apply  the  principles  to  the 
school.  When  is  it  a  duty  for  one  pupil  to  inform  on  another? 


THE  LAW  OF  THE  SCHOOL.  173 

involving  him  self  and  others  disgracefully,  it  should  be  made 
known  to  the  teacher,  upon  the  same  principle  that  a  in -an 
having  the  small-pox  should  be  prevented  from  spreading 
tho  contagion.  If  the  property  of  the  school  is  defaced  or 
destroyed,  it  is  the  duty  of  the  lovers  of  order  to  make  the 
offender  known,  upon  the  same  principle  that  eveiy  good 
citizen  is  interested  to  arrest  and  punish  the  burglar  and  the 
incendiary.  These  are  outrages  that  demand  the  interven- 
tion of  justice  ;  and  yet  there  are  breaches  of  school  dis- 
cipline which  are  not  of  sufficient  importance  to  justify  a 
voluntary  information.  These  should  be  left  to  the  discre- 
tion of  the  teacher. 

The  tattler. — A  mere  tattler  or  busybody,  who  tells  the 
faults  of  another  for  the  love  of  gossip,  or  for  the  pleasure 
derived  from  his  punishment,  is  simply  despicable.  No 
more  contemptible  and  dishonorable  person  exists  than  he 
who,  through  envy,  jealousy,  or  malice,  would  derive  pleas- 
ure from  another's  pain  and  mortification.  The  tattler  has 
no  good  motive,  and  is  entirely  unworthy  of  respect  and 
confidence.  A  very  important  distinction  should  be  made 
between  the  tattler,  who  gives  information  from  mean  and 
unworthy  motives,  and  the  informer,  who  is  actuated  by  a 
desire  to  do  good  or  prevent  wrong.  The  former  deserves 
the  contempt  of  the  good,  whilst  the  latter  is  worthy  of  the 
commendation  and  regard  of  every  one  who  appreciates  an 
action  done  for  the  benefit  of  individuals  or  of  the  school. 

If  this  distinction  is  clearly  understood,  and  carefully 
observed,  no  one  need  incur  the  opprobrious  title  of  tattler 
while  engaged  in  the  discharge  of  his  duty.  It  is  written, 
"  Woe  unto  you,  when  all  men  shall  speak  well  of  you" 
If  personal  popularity,  however  desirable  it  may  appear,  is 

Shoul.l  a  man  with  small-pox  be  permitted  to  pive  the  contagion  to  others?  Why? 
How  should  this  principle  apply  to  one  who  is  morally  diseased?  What  is  a  tattler? 
What  distinction  should  be  made  between  the  mere  tattler  and  the  informer,  as 
spoken  of?  Why  should  the  moral  sentiment  of  the  school  despise  and  condemn 
thj  tattler? 


174  MUNICIPAL  LAW. 

to  be  gained  by  neglecting  the  discharge  of  obvious  duty, 
or  by  doing  what  we  know  to  be  wrong,  it  costs  more  than 
it  is  worth.  The  satisfaction  of  one's  conscience,  and  the 
approval  of  the  good,  are  more  to  be  desired  than  the  praise 
of  the  thoughtless  or  vicious. 

It  may  be  urged  that  the  giving  of  information  would  be 
a  violation  of  the  "golden  rule,"  and,  consequently,  wrong. 
This  beautiful  moral  law  was  never  meant  to  be  a  shield  for 
the  perpetrators  of  wrong.  It  would  be  a  wicked  perver- 
sion of  its  spirit  that  would  prevent  the  exposure  of  vice 
and  crime,  because  the  informer  m;ght  possibly,  at  some 
future  time,  be  guilty  of  the  same  offense.  This  rule  only 
applies  to  actions  that  are  right,  and  it  is  only  in  the  per- 
formance of  such  actions  that  we  are  rcquiied  ''to  do  as 
we  would  be  done  by." 

The  involuntary  informer. — It  is  the  duty  of  the  teacher 

to  investigate  carefully  all  charges  which  affect  the  interests 
of  the  school  and  the  welfare  of  his  pupils.  To  do  this 
successfully,  he  may  with  propriety  call  upon  the  pupils  to 
give  him  such  information  as  they  possess  ;  and  it  is  their 
duty  to  tell  the  truth,  frankly  and  fully,  and  not  to  attempt 
by  any  indirection  or  evasion  to  conceal  it.  It  may  be  un- 
pleasant and  mortifying  to  tell,  and  yet  the  interests  of  the 
school  demand  "  the  truth,  the  whole  truth,  and  nothing  but 
the  truth."  When  it  is  a  recognized  principle  of  honor 
that  every  pupil  will  tell  the  truth  when  called  upon,  the 
perpetrators  of  mischief  and  the  violators  of  law  will  soon 
desist  from  their  evil  courses,  and  the  school  will  become 
what  it  should  ever  be— the  model  of  good  society. 

What  is  the  duty  of  every  one  when  called  upon  to  give  information5  What 
would  he  the  effect  if  it  is  understood  that  every  pupil  will  tell  the  truth  when 
called  upon?  Does  the  golden  rule  mean  that  if  you  lie  forme  I  ought  to  lie  for 
you?  Wb  vt  does  it  mean? 


PART    III. 

SOCIAL  LAW,  OR  POLITENESS. 


CHAPTER   XXXI. 


CLEANLINESS. 

Social  law  may  be  defined  as  a  rule  of  action  prescribed 
by  good  society,  commanding  what  is  right  and  prohibiting 
what  is  wrong  in  the  intercourse  of  its  members. 

This  law  is  sometimes  known  under  the  name  of  polite- 
ness, and  is  based  upon  the  principles  of  the  moral  law. 
The  u  golden  rule"  is  the  governing  motive  of  good  society, 
influencing  all  its  thoughts,  modifying  all  its  speech,  and 
controlling  all  its  actions.  True  politeness  requires  that 
wo  shall  exercise  our  faculties  to  secure  the  approbation, 
and,  if  possible,  the  admiration  of  all  with  whom  we  come 
in  contact.  Good  manners  are  habits  of  mind  and  body, 
derived  from  right  thinking  and  acting;  such  thinking  and 
acting  as  shall  afford  us  the  greatest  happiness,  and  at  the 
same  time  preserve  the  rights  and  feelings  of  our  neighbor. 

These  habits  are  acquired  by  observation  and  study,  and 
by  association  with  persons  of  refined  taste  and  elegant 
culture. 

The  neglect  to  learn  and  practice  the  rules  prescribed  by 
good  society  for  the  regulation  of  social  intercourse  brings 

To  wh".t  does  Part  I  refer?  What  is  the  subject  of  Part  II?  What  of  Part  III? 
Define  i\v.i  J  }=\\v.  What  is  it  sometimes  called?  What  is  true  politeness  based  on? 
V.'h'.i*  'Vws \t  require?  What  are  good  manners  derived  from?  Mow  are  they  ac- 
onir-vl?  Sv*A.t'.  punishment  applies  to  those  who  violate  the  social  laws?  (175.' 


176  SOCTAL  LAW. 

with  it  its  own  punishment.  Those  who  are  rough,  coarse, 
and  vulgar  do  not  merit  the  respect  of  well-bred  people, 
much  less  can  they  command  any  good  social  influence.  It 
is  the  duty  of  every  one  to  gain  friends  by  making  the  best 
impressions  possible,  provided  it  can  be  done  without  any 
sacrifice  of  principle  or  honor. 

We  shall  endeavor  in  the  following  pages  to  give  such 
rules  of  action  as  will  enable  the  young  to  enter  good  so- 
ciety, with  pleasure  to  themselves  and  satisfaction  to  their 
friends  ;  and  yet  we  do  not  claim  to  have  exhausted  the 
subject.  Sufficient  will  be  presented  for  the  consideration 
of  young  people  to  enable  them,  by  a  proper  use  of  their 
faculties,  to  appear  to  advantage  among  persons  of  refine- 
ment and  culture. 


First  impressions. — The  following  incident,  taken  from 
the  u Little  Corporal"  is  very  suggestive  of  the  importance 
of  trying  to  make  pleasing  impressions : 

"A  gentleman  advertised  for  a  boy  to  ass'st  him  in  his 
office,  and  nearly  fifty  applicants  presented  themselves  to 
him.  Out  of  the  whole  number,  he,  in  a  short  time,  se- 
lected one,  and  dismissed  the  rest. 

44  4I  should  like  to  know,'  said  a  friend,  4  on  what  ground 
you  selected  that  boy,  who  had  not  a  single  recommenda- 
tion ?' 

144  You  are  mistaken,'  said  the  gentleman,  4  he  had  a 
great  many.  He  wiped  his  feet  when  he  came  in,  and 
closed  the  door  after  him,  showing  that  he  was  careful.  He 
gave  up  his  seat  instantly  to  that  lame,  old  man,  showing 
he  was  kind  and  thoughtful.  He  took  oft'  his  cap  when  he 
came  in,  and  answered  my  questions  promptly  and  respect- 
fully, showing  he  was  polite  and  gentlemanly.  He  picked 
up  the  book  which  I  had  purposely  laid  on  the  floor,  and 

What  is  the  duty  of  every  one  in  society?  Give  Ihe  anecdote.  How  many  rea- 
sons were  there  why  that  boy  should  have  been  preferred?  Tell  the  allusion  to  his 
feet,  the  door,  the  old  man,  his  cap,  his  answers,  the  book,  his  waiting,  his  clothes, 
his  hair,  his  teeth,  his  nails. 


CLEANLINESS.  177 

replaced  it  on  the  table,  while  all  the  rest  stepped  over  it, 
or  shoved  it  aside,  and  he  waited  quietly  for  his  turn,  instead 
of  pushing  and  crowding,  showing  that  he  was  honest  and 
orderly.  When  I  talked  with  him,  I  noticed  that  his  clothes 
were  carefully  brushed,  his  hair  in  nice  order,  and  his  teeth 
as  white  as  milk  ;  and  when  he  wrote  his  name,  I  noticed 
that  his  fingernails  were  clean,  instead  of  being  tipped  with 
jet,  like  that  handsome  little  fellow's  in  the  blue  jacket. 
Do  n't  you  call  those  things  letters  of  recommendation?  I 
do  ;  and  I  would  give  more  for  what  I  can  tell  about  a  boy 
by  using  my  eyes  ten  minutes  than  for  all  the  fine  letters  he 
can  bring  me.'" 

Most  persons  are  influenced  in  their  estimate  of  strangers 
by  the  impressions  received  at  their  first  meeting.  As  these 
impressions  are  difficult  to  remove,  it  is  desirable  that  they, 
be  not  unfavorable.  They  are  derived  chiefly  from  the  cir- 
cumstances of  neatness,  cleanliness,  dress,  countenance, 
voice,  and  manner,  together  with  the  time,  place,  and  com- 
pany in  which  these  peculiarities  are  exhibited. 

Cleanliness. — The  preservation  of  health  and  comfort, 
good  taste,  and  the  approbation  of  friends,  require  cleanli- 
ness of  person  and  dress.  As  we  ought  not  to  offend  the 
sensibilities  of  any,  by  neglect  in  this  particular,  a  few  hints 
may  not  be  unseasonable  to  those  who  aspire  to  be  gentle- 
men and  ladies. 

Hands  and  face. — The  hands,  face,  neck,  and  ears  should 
be  thoroughly  washed  every  morning  in  soft  water,  and  then 
briskly  rubbed  with  a  crash  towel  until  they  are  dry  and 
warm.  There  is  nothing  that  preserves  and  promotes  per- 
sonal beauty  like  this ;  it  gives  softness  and  pliancy  to  the 
skin,  and  imparts  a  beautiful  glow  to  the  cheek.  The  hands 

Why  were  these  things  in  his  favor?  Why  were  these  things  better  than  letters 
of  recommendation?  What  is  meant  by  first  impressions?  Why  is  it  important 
that  they  should  be  favorable?  What  are  they  generally  derived  from?  What 
reasons  are  there  for  cleanliness?  Why  should  we  wash  every  morning? 


178  SOCIAL  LAW. 

and  wrists  sometimes  require  to  be  washed  more  frequently, 
as  they  are  more  liable  to  be  soiled.  The  nails  should  be 
pared"  to  correspond  with  the  tips  of  the  fingers,  being 
neither  too  long  nor  too  short,  and  should  always  be  scru- 
pulously clean.  Dirty  hands  and  nails,  especially  in  school, 
are  marks  of  extreme  vulgarity. 

Chapped  hands. — Some  persons'  hands  are  liable  to  chap 
and  become  sore  in  bad  weather.  When  this  roughness 
appears,  it  may  be  removed  by  bathing  the  hands  with  soft, 
warm  water  at  night,  and  rubbing  them  gently,  but  thor- 
oughly, with  corn-meal  and  soap.  After  the  skin  is  soft- 
ened, and  the  rough  cuticle  is  rubbed  off,  they  should  be 
anointed  with  sweet  oil,  glycerine,  or  lard  ;  a  pair  of  gloves 
should  be  put  on,  or  stockings,  if  nothing  better  is  at  hand, 
for  the  night.  On  the  next  morning  the  oil  should  be 
washed  oft  with  tepid  water  and  soap,  and  the  hands  wiped 
thoroughly.  If,  after  this  process,  they  be  kept  dry  and 
clean,  they  will  become  smooth  and  soft. 

Clean  person.— Good  health  requires  that  the  whole  body 
be  frequently  and  thoroughly  bathed,  an  operation  that 
some  persons  neglect  entirely  in  winter.  The  skin  is  full 
of  minute  pores  or  openings  for  the  escape  of  insensible 
perspiration,  and  if  these  are  obstructed,  they  can  not  carry 
oft"  that  waste  matter  which  should  pass  from  the  body  in 
this  way.  Not  only  does  the  skin  become  rough,  dry,  harsh, 
and  covered  with  pimples,  but  unpleasant  odors  emanate 
from  it.  These  odors  impregnate  the  clothing,  and  become 
very  offensive.  The  remedy  is  the  bath. 

All  the  appliances  needed  for  bathing  are  a  tub  of  soft 
water,  some  soap,  a  sponge  or  cloth,  and  a  crash  towel  for 

How  should  the  nails  be  pared  and  cleaned?  What  must  he  said  of  those  that 
are  habitually  dirty?  What  are  chapped  hands?  How  may  chapped  hands  be 
cured?  How,  then,  may  they  be  kept  cured?  What  does  good  health  require? 
What  is  said  of  the  skin?  What  is  the  cause  of  rough,  coarse  skin?  Mention  the 
things  needed  for  the  bath. 


CLEANLINESS.  179 

drying.  These  things  are  not  expensive,  and  are  found  in 
every  house.  If  the  weather  is  warm,  the  bath  should  be 
taken  in  the  morning,  the  water  being  warm  enough  to  take 
off  the  chill.  The  skin  should  then  be  rubbed  until  it  is 
all  in  a  glow.  If  the  weather  be  chilly,  to  avoid  the  danger 
of  taking  cold,  the  bath  should  be  taken  before  going  to  bed, 
the  water  being  as  hot  as  can  comfortably  be  borne.  It  is  not 
well  to  remain  too  long  in  the  water ;.  terror  fifteen  minutes 
at  most  being  quite  sufficient.  After  a  thorough  rubbing, 
put  on  clean  clothes  and  retire.  This  is  a  simple  luxury, 
and  at  the  same  time  a  necessity.  Those  who  try  it,  will 
not  need  to  be  urged  to  its  repetition. 

The  hair. — For  some  time  it  has  been  the  fashion  to  cut 
gentlemen's  hair  short.  As  a  matter  of  convenience  and 
cleanliness,  it  would  be  well  that  so  sensible  a  fashion 
should  always  prevail.  The  fashion  for  ladies  in  this  respect 
has  been  neither  convenient,  comfortable,  nor  healthful. 

The  head  should  be  thoroughly  brushed  every  morning, 
that  all  impurities  may  be  removed  from  the  scalp.  Occa- 
sionally, also,  it  should  be  washed  with  soft  water,  in  which 
a  little  common  salt  has  been  dissolved ;  then  it  should  be 
carefully  combed  and  dried. 

The  use  of  pomatums,  or  oils  of  any  kind,  assists  in  re? 
taining  the  dust  upon  the  head,  especially  of  those  who  at* 
tend  school  where  chalk  is  much  used.  Such  greasy  prepa- 
rations should  be  avoided,  as  the  natural  oil  of  the  hair  is 
sufficient  to  preserve  its  glossiness,  if  the  head  be  kept  clean. 
When  the  hair  is  light,  and  easily  disarranged,  it  would  be 
prettier  and  cleanlier  to  inclose  it  in  a  net,  or  to  encircle  it 
with  a  comb  or  ribbon,  than  to  attempt  to  plaster  it  to  its 
place  by  such  stick}^  applications. 

How  shall  we  avoid  taking  cold?  How  long  should  we  remain  in  the  water? 
Explain  why  the  hath  is  beneficial.  How  should  gentlemen's  hair  be  cut?  Why 
is  the  fashion  for  ladies  not  so  good?  How  should  the  head  be  treated?  What  is 
said  of  pomatums  and  oils?  When  the  hair  is  light  and  short,  how  should  girls 
arrange  it? 


180  SOCIAL  LAW. 

The  teeth. — One  of  nature's  most  beautiful  gifts  is  fine 
teeth.  The  laws  of  health  require  that  they  be  kept  in  good 
order,  and  social  law  demands  that  they  be  preserved  clean, 
pure,  and  sweet.  Unsightly  and  decaying  teeth  are  very 
offensive.  If  they  are  disfigured  by  tartar  collecting  near 
the  gums,  it  may  easily  be  removed  by  applying  a  prepara- 
tion of  pulverized  charcoal  and  common  salt,  with  a  soft 
tooth  brush.  Tartar  is  an  injurious  and  disagreeable  sub- 
stance, which  will  soon  destroy  the  teeth,  it  permitted  to 
remain.  If  the  teeth  are  decaying,  they  should  be  examined 
by  a  dentist,  that  the  decay  may  be  arrested.  A  daily 
brushing  will  prevent  unpleasant  odors  in  the  breath,  and 
tend  to  promote  health  and  comfort.  A  wooden  or  quill 
toothpick  may  be  used,  without  injury  to  the  enamel,  to  re- 
move the  particles  of  food  that  may  have  remained  in  the 
mouth. 

Clean  clothes. — All  linen  and  cotton  clothing  should  be 
frequently  changed  and  washed.  Dirty  collars,  wristbands, 
and  shirt  fronts  are  intolerable.  Woolen  clothes  should  be 
regularly  brushed  and  dusted,  that  all  particles  of  dirt  may 
be  removed.  If  accidentally  soiled  at  the  table,  or  elsewhere, 
by  grease,  the  cloth  should  be  cleansed  at  once  with  benzine 
or  turpentine.  Spots  of  grease  upon  the  clothing  indicate 
a  great  lack  of  neatness  in  the  wearer.  Every  young  gen- 
tleman and  lady  should  be  provided  with  a  handkerchief, 
which  should  be  so  frequently  changed  as  to  be  disagreea- 
ble neither  to  themselves  nor  their  neighbors.  A  clean 
handkerchief  is  one  of  the  prime  evidences  of  gentility. 

Boots  and  shoes  should  be  kept  so  neat  and  clean  as  to 
show  that  their  owners  are  not  lacking  in  good  taste. 

What  is  said  of  the  beauty  of  the  teeth?  Why  should  they  be  preserved?  How 
may  tartar  be  removed?  Why  should  it  be  removed?  If  the  teeth  are  decaying, 
what  must  be  done?  What  will  correct  unpleasant  odors?  "What  kind  of  tooth- 
pick should  be  used?  Why?  What  kind  of  clothing  shall  be  washed?  How  shall 
woolen  clothes  be  treated?  If  greased?  What  is  said  of  the  handkerchief  ?  What 
is  saU  of  boots  and  shoes? 


DRESS.  181 

Odors  and  perfumes. — Some  persons  are  gifted  with  a 
very  delicate  sense  of  smell,  which  they  gratify  by  the  use 
of  sweet  perfumes.  To  enjoy  this  pleasure,  they  scent  their 
boxes  and  bureaus  with  odors,  which  are  thus  imparted 
to  their  clothing.  But  all  persons  are  not  alike  in  this  re- 
spect ;  perfumes  that  are  agreeable  to  some  are  highly  of- 
fensive to  others.  It  is  not  in  good  taste  for  any  person  to 
use  such  an  excess  of  perfume  that  they  who  pass  them  on 
the  street,  or  sit  or  stand  near  them,  shall  observe  it,  and 
possibly  comment  upon  it.  There  may  be  a  suspicion  that 
the  musk  or  other  odor  is  used  for  the  concealment  of  some 
scent  that  is  supposed  to  be  less  agreeable  or  reputable. 

True  politeness  would  suggest  that  we  shall  not  be  per- 
fumed with  cologne  or  musk,  onions  or  tobacco,  the  odors 
of  the  hen-house  or  the  barn. 


CHAPTER  XXXII. 


DRESS. 

The  dress  is  one  of  the  prominent  indications  of  char- 
acter. In  the  early  history  of  this  government,  there  was  a 
marked  distinction  between  the  grades  of  society  in  this  re- 
spect, but  through  the  influence  and  by  the  example  of  such 
men  as  Dr.  Franklin  and  President  Jefferson,  republican 
equality  was  at  last  indicated  by  a  uniformity  of  dress. 

Do  all  persons  enjoy  the  same  perfumes?  Shall  we  offend  others  to  gratify  our- 
selves? How  shall  perfume  be  used?  Why  should  it  not  be  used  in  excess?  What 
kinds  of  odors  are  perfumes  used  to  destroy?  What  does  true  politeness  suggest? 
Why  not  eat  onions  in  company? 

What  is  the  subject  of  Chapter  XXXII?   What  is  said  of  Franklin  and  Jefferson? 


182  SOCIAL  LAW. 

Anecdote. — It  is  related  that  on  the  second  visit  of  Gen- 
eral Lafayette  to  our  country,  at  the  time  he  assisted  in 
laying  the  corner-stone  of  Bunker  Hill  monument,  on  the 
1 7th  of  June,  1825,  an  immense  crowd  was  assembled  to 
give  him  welcome,  and  witness  the  ceremonies.  A  French 
gentleman  heing  present,  who  had  not  been  in  the  country 
before,  observing  so  large  a  concourse  of  people,  all  dressed 
like  gentlemen  and  ladies,  asked  with  surprise:  "Where 
are  the  peasants;  why  are  they  not  here?"  He  did  not 
know  that  in  the  United  States,  even  the  president  would 
not  be  distinguished  by  the  style  of  his  clothing  from  any 
well-dressed  gentleman. 

Young  people,  of  course,  are  largely  under  the  direction 
of  their  parents  in  the  matter  of  apparel ;  still,  as  tasteful 
dressing  is  one  of  the  accomplishments  of  society,  it  is  not 
inappropriate  to  treat  of  it  as  a  necessary  part  of  a  polite 
education. 

The  objects  Of  dress. — There  are  two  primary  ideas 
connected  with  dress.  The  first  is  the  preservation  of  health  ; 
the  second,  the  prevention  of  immodest  exposure  :  the  former 
conducing  to  our  physical  comfort,  the  latter  to  our  moral 
influence.  In  addition,  and  secondary  to  these,  is  the  culti- 
vation of  taste  in  the  selection  of  suitable  materials,  and  in 
their  adaptation,  by  a  proper  selection  and  arrangement  of  col- 
ors and  style,  to  the  age,  complexion,  and  form  of  the  wearer. 

HealthflllneSS  Of  dress.— There  is  a  tribe  of  Indians  in 
the  North-west,  who,  when  their  children  are  infants,  place 
a  pressure  on  their  little,  tender  heads,  which  gradually  flat- 
tens the  skull,  producing  a  terrible  and  disgusting  distortion. 
From  this  general  custom,  they  derive  the  name  of  Flat 
Heads.  The  same  people,  and  other  tribes  of  the  same 

What  anecdote  is  related?    What  are  peasants?    Why  were  there  no  peasants 
present?    How  do  the  peasantry  dress  in  Europe?    How  do  noblemen  dms?    Why 

is  the  president  not  distinguished  by  his  dress?  Are  there  any  principles  to  he 
learned  concerning  dress?  What  are  the  objects  of  dress?  What  are  the  secondary 
objects?  What  is  said  of  the  Flat  Heads? 


DRESS.  183 

race,  cut  slits,  sometimes  an  inch  long,  in  the  lobes  of  the 
ears,  and  also  bore  holes  through  the  cartilage  of  the  nose, 
above  the  upper  lip,  in  which  they  insert  feathers,  strings 
of  beads,  and  rings  of  brass  wire  or  bone. 

Fashionable  Chinese  women  have  feet  only  three  or  four 
inches  long  When  infants,  their  feet  are  confined  in  shoes 
that  prevent  their  growth.  This  is  not  a  very  painful  op- 
eration, for  the  compression  is  so  gradual  that  the  child 
becomes  accustomed  to  it,  and  by  the  time  its  growth  is  at- 
tained, the  feet  are  the  perfection  of  style,  and  the  women, 
scarcely  able  to  walk,  hobble  along,  rejoicing  in  the  fact 
that  art  has  made  them  so  beautiful. 

The  "  New  American  Cyclopaedia,"  speaking  of  the  Flat 
Head  Indians,  says  :  u  The  flattened  skull  must  be  classed 
among  the  strange  whims  of  nations,  with  the  small  feet  of 
the  Chinese,  the  perforated  ears  and  lips  of  savages,  and  the 
tapering  waists  of  Europeans."  But  are  we  exempt  from 
the  follies,  in  this  respect,  that  distinguish  less  favored  peo- 
ple, who  have  never  heard  that  the  body  is  a  temple  for  the 
spirit,  whose  perfect  beautv  consists  in  its  fullest  develop- 
ment of  health,  strength,  and  natural  growth? 

Anecdote. — A  few  years  ago  a  remarkable  woman  died 
in  the  Massachusetts  Insane  Asylum,  from  the  effects  of 
tight  lacing.  Possessing,  naturally,  a  very  fine,  well  pro- 
portioned form,  she  attempted  to  improve  it,  as  she  sup- 
posed, by  contracting  her  waist  In  spite  of  the  most 
watchful  care  of  her  keepers,  she  persisted  secretly  in  the 
practice,  and  finally  died  from  its  effects. 

Lacing. — If  all  the  women  insane  on  this  subject  were  in 
the  asylums,  the  acommodations  would  have  to  be  largely 

Of  the  Chinese?  Why  do  these  distortions  not  produce  much  pain?  Why  do 
these  people  deform  themselves?  Do  yon  think  these  Flat  Heads  pretty?  Why? 
Why  should  we  not  confine  babies'  feet  like  the  Chinese?  What  is  said  of  these 
tilings  in  the  Cyclopedia?  Are  we  exempt  from  similar  folly?  How  is  our  folly 
displayed?  What  is  said  of  the  woman  in  the  asylum? 


184  SOCIAL  LAW. 

increased.  The  habit  is  a  general  one,  and  very  injurious. 
A  good  authority  says:  "It  has  been  found  that  the  liver, 
the  lungs,  and  the  powers  of  the  stomach  have  been  bi  ought 
into  a  diseased  state  by  this  most  pernicious  habit.  Loss 
of  bloom,  fixed  redness  of  the  nose,  and  irruptions  on  the 
skin  are  among  its  sad  effects.  If  prolonged,  there  is  no 
knowing  to  what  malady  tight  lacing  may  not  lead.  Its 
most  apparent  effect  is  an  injured  digestion,  and  consequent 
loss  of  appetite.  Of  this,  however,  it  is  often  difficult  to 
convince  the  practiced  tightlacer,  for  vanity  is  generally 
obstinate.  But,  looking  at  tight  lacing  without  considera- 
tion of  its  effect  on  health,  and  merely  as  its  tendency  to 
improve  or  to  injure  the  appearance,  nothing  can  be  more 
absurd  than  to  believe  that  it  is  advantageous  to  the  figure. 
A  small  waist  is  rather  a  deformity  than  a  beauty.  To  see 
the  shoulders  cramped  and  squeezed  together  is  anything 
but  agreeable.  The  figure  should  be  easy,  well  developed, 
supple.  If  nature  has  not  made  the  waist  small,  compres- 
sion can  not  mend  her  work." 

Boys  and  men  lacing. — But  it  must  not  be  supposed 

that  the  female  sex  alone  is  guilty  of  this  folly.  There  are 
a  great  many  young  men  and  boys  who  seem  desirous  of 
emulating  their  sisters  in  this  absurdity.  All  that  has  been 
written  above  will  apply  with  equal  or  greater  force  to  those 
who  neglect  to  wear  suspenders.  The  shoulders  of  both 
sexes  should  perform  the  office  of  supporting  the  clothing, 
and  any  other  method  is  unwise  and  injurious. 

Modesty  Of  dress. — The  second  question  to  be  decided 
in  the  selection  and  adoption  of  any  kind  of  dress  is,  u  Is  it 
modest?"  Good  taste  and  morality  require  that,  u  Women 

Is  this  deforming  practice  common?  Why?  What  does  a  good  authority  ?ay  of 
it?  What  maladies  does  lacing  produce?  What  are  the  most  apparent  effects  of 
lacing?  Does  lacing  improve  the  form?  What  does  it  produce?  Why  do  Chinese 
deform  the  feet?  Why  do  American  women  and  men  lace?  Why  should  hoys 
wear  suspenders?  What  part  of  the  hody  should  support  the  clothes?  What  is  the 
next  idea  connected  with  dress? 


DRESS.  185 

adorn  themselves  in  modest  apparel,  ivith  shame-faced- 
ness  and  sobriety"  which  means  that  no  manner  of  dress 
shall  be  used  which  suggests  ideas  of  indelicacy.  The 
modest  woman  seeks  rather  to  escape  than  to  attract  ob- 
servation, and  would  assume  no  form  of  apparel  with  the 
design  of  notoriety.  No  woman  need  ever  complain  that 
she  is  made  the  subject  of  remarks  that  are  suggested  by  her 
own  imprudence  in  this  particular.  There  are  some  styles 
that  the  morality  of  good  soc-ety  can  never  justify.  If  it 
be  considered  impolite,  as  it  is,  for  a  gentleman  to  enter 
ladies'  society,  or  to  sit  at  table  with  his  coat  off,  even  on  a 
very  warm  day,  it  may,  for  similar  reasons,  be  a  question 
whether  a  lady  may  appear  in  a  gentleman's  presence  with 
no  covering  upon  her  neck  and  shoulders  and  no  sleeves  at 
all.  Whatever  may  be  thought  of  appearing  at  home  in 
such  undress,  no  lady  who  has  given  the  subject  the  consid- 
eration it  merits,  will  permit  herself  or  her  daughter  to  be 
seen  in  public  in  such  a  condition. 

Appropriateness  Of  dress. — The  next  question  that  arises 
concerning  a  form  of  dress  is,  "Is  it  suitable?"  As  there 
are  different  styles  of  personal  appearance,  it  is  evident  that 
ail  will  not  appear  equally  well  in  the  same  costume.  One 
is  tall,  another  is  short ;  one  thin,  another  robust ;  one 
straight,  another  droops ;  one  is  fair,  another  dark  ;  one  is 
young,  another  is  middle-aged  ;  and  still  another  is  old.  It 
is  plain,  then,  that  the  dress  should  be  adapted  to  these  nat- 
mal  conditions,  in  order  to  make  each  individual  appear  to 
the  best  advantage.  And  yet  no  person  of  good  taste  and 
modesty  desires  to  appear  singular  by  not  conforming  some- 
what to  the  customary  style.  vtTo  adopt  the  prevailing 

I  low  shall  women  adorn  themselves?  Why  should  immodest  women  not  com- 
plain? Why  is  it  impolite  for  a  gentleman  to  enter  a  lady's  presence  or  sit  at  tablv. 
in  shirt  sleeves?  Why  should  ladies  do  the  same?  What  shall  he  thought  of  a 
woman  who  appears  without  covering- her  neck  and  arms  in  public?  What  is  the 
next  question  about  dress?  Why  is  the  same  kind  of  dress  not  suitable  for  all? 
What  slriul  1  the  style  of  dress  be  adapted  to? 

M.  M.— 16 


13G  SOCIAL  LAW. 

fashion,  but  not  to  carry  it  to  excess  (provided  it  can  be 
done  without  injury  to  health  and  morals),  seems  the  most 
suitable  course  of  conduct." 

Dr.  Johnson,  in  praising  a  lady  for  being  very  well  dressed, 
remarked:  "I  am  sure  she  was  well-dressed,  for  I  can  not 
remember  what  she  had  on."  The  doctor's  idea  was  that 
the  appropriateness  of  her  dress  preventt  d  the  diverting  of 
his  attention  from  herself,  which  was  certainly  a  high  com- 
pliment to  her  good  taste. 

The  fashions. —The  principle  which  should  actuate 
American  youth  is  to  dress  neatly  and  appropriately  ;  always 
having  reference  to  health,  comfort,  ar.d  modesty;  to  age, 
form,  and  complexion  ;  to  time,  place,  and  circumstances. 
Our  boys  and  girls  should  glory  in  that  health,  strength, 
and  activity  which  will  fit  them  for  a  life  of  comfortable  use- 
fulness. Nothing  ought  to  tempt  them  to  impair  their  effi- 
ciency as  men  and  women,  for  the  mere  gratification  of  a 
perverted  taste.  When  fashion  demands  that  they  shall  in- 
jure their  own  beautiful  hair  by  any  process ;  that  they 
shall,  restrict  the  fullest  capacity  of  their  lungs;  that  they 
shall  contract  the  natural  growth  ot  their  shoulders  ;  that 
they  shall  give  an  unnatural  curvature  to  the  spine,  or  in- 
close their  feet,  Chinese  fashion,  in  improper  shoes,  they 
s'unild  dare  to  assert  their  common  sense  by  refusing  to 
obey  the  tyrannical  decree.  All  honor  to  the  boy  and  girl 
who  have  the  independence  and  moral  courage  to  follow  the 
dictates  of  wisdom,  rather  than  of  folly,  in  conforming  to 
unreasonable  and  oftentimes  injurious  fashions. 

How  far  shall  sensible  people  follow  the  fashion?  What  was  Dr.  Johnson's  re- 
mark? Why  was  Or.  Johnson's  remark  a  compliment  to  the  lady?  What  prin- 
ciple should  always  govern  American  youth  in  reganl  to  dress?  What  should  they 
do  when  injurious  fashions  are  in  vogue?  I  low  may  the  hair  he  injured?  The  lungs? 
The  shoulders?  The  feet?  Whether  is  it  better  to  have  corns  with  small  shoes,  or 
large-  shoes  with  sound  feet? 


DRESS.  187 


CHAPTER  XXXIIL 


DRESS.      (Continued.) 

Home  dress. — Some  persons  take  special  care  to  appear 
well  dressed  everywhere  but  at  home.  This  is  a  great  mis- 
take. The  home  should  be  a  pleasant  place,  and  its  at- 
tractions should  not  be  marred  by  a  want  of  politeness  in 
manners  or  by  slovenliness  in  dress.  Our  garments  should  be 
always  suited  to  our  work,  but  when  our  employments  do 
not  require  it,  we  should  lay  aside  the  homely  or  rough 
clothing,  and  assume  that  which  carries  with  it  more  pleas- 
ing impressions.  Respect  for  our  own  influence,  among 
the  members  of  our  own  family,  requires  neatness  and  tidi- 
ness at  home  as  well  as  abroad.  When  the  young  ladies 
of  a  household  appear  habitually  in  presence  of  father  and 
brothers  in  dirty  and  unbecoming  attire,  with  unbrushed 
haii ,  unhooked  dress,  or  unlaced  shoes,  they  need  not  com- 
plain of  the  coarse  manners  and  uncivil  address  of  the  male 
members  of  the  family.  To  be  polite  only  in  presence  of 
visitors  is  a  poor  compliment  to  those  whom  we  should 
respect  and  gratify  at  home. 

Street  dress. — The  dress  for  street  wear  should  always 
be  suited  to  the  condition  of  the  weather.  The  Queen  of 
England  very  sensibly  introduced  the  "  balmoral  skirts"  and 
heavy  walking  boots,  for  ladies'  use  when  out  of  doors. 

What  is  the  subject  of  Chapter  XXXIII?  Why  do  some  persons  appear  badly 
drt.-sx.-d  at  home?  Is  it  a  duty  to  appear  neat  and  clean  at  home?  Why?  To  what 
snould  the  dress  be  adapted?  Why?  When  work  does  not  require  the  roneh 
clothing-,  what  should  we  wear?  Why?  Why  should  persons  be  neat  and  tidy? 
What  effect  does  carelessness  of  dress  have  upon  the  home?  What  should  be  the 
street  dress? 


188  SOCIAL  LAW. 

Such  fashions  are  worthy  of  imitation,  as  they  combine 
both  beauty  and  comfort.  The. street  dress  should  never  i/e 
of  such  peculiar  material  as  to  attract  attention  by  the  gaudi- 
nebs  of  its  colors,  the  extravagance  of  its  trimmings,  or  the 
oddity  of  its  style.  No  truly  modest  woman  can  consent  to 
become  the  gazing  stock  of  a  crowd  c  f  vulgar  idlers. 

There  is  a  class  of  men  and  women  who  dress  on  purpose 
to  attract  attention,  who  walk  the  streets  to  be  seen  ;  but 
these  are  not  members  of  that  good  society  whose  claims 
we  advocate.  The  moral  law  places  an  estimate  upon  the 
value  of  such,  when  it  declares,  ^As  a  jewel  of  gold  in  a 
swine's  snout,  so  is  a  fair  woman  without  discretion" 
We  admire  a  finely  dressed  lady,  but  she  who  is  attired 
without  discretion  and  modesty  has  but  little  claim  to  our 
respect. 

As  an  illustration  of  extravagance  and  absurdity,  \ve 
would  call  attention  to  the  recent  fashion  of  u  the  train." 
Following  this  ridiculous  custom,  women  appeared  in  the 
dirty,  muddy  streets,  dragging  sometimes  a  yard  or  more 
of  fine  material  upon  the  ground,  to  the  intense  disgust  of 
all  neat  and  sensible  people.  Such  "style"  should  receive 
no  countenance  from  the  common-sense  ladies  of  America. 
Whatever  apology  maybe  made  for  the  train  in  a  large  par- 
lor, as  a  question  of  taste,  no  one  will  defend  its  use  in  a 
dirty,  crowded  street. 

Church  dreSS. — A  decent  respect  for  the  house  of  God 
and  His  worship,  requires  us  to  appear  there  in  suitable 
apparel.  It  is  said  to  be  a  distinguishing  characteristic  of 
American  women  to  dress  extravagantly,  in  high  colors, 
with  laces  and  jewels,  for  church.  In  this  respect,  they 
contrast  very  unfavorabl/  with  the  ladies  of  Europe.  That 

What  three  things  should  be  avoided  in  a  street  dress?  What  kind  of  people  at- 
tempt to  attract  notice  on  the  street?  What  is  said  of  the  woman  without  discre- 
tion? What  is  said  of  the  train?  What  excuse  is  ^iven  for  such  a  costume?  Is  it  a 
modest  dress  on  the  street?  Why?  In  what  kind  of  dress  should  persons  appear 
in  church?  Why  should  the  dress  not  be  gay  for  church?  Why  is  expensive  and 
stylish  church  dress  immoral? 


DRESS.  189 

it  is  not  in  good  taste  thus  to  appear,  decked  out  in  all  the 
requirements  of  extreme  fashion,  seems  hardly  to  admit  of 
a  question.  When  persons  attend  church  to  worship,  they 
should  appear  in  such  plain,  modest,  simple  clothing  as 
will  neither  disturb  their  own  thoughts  by  anxiously  taking 
care  of  it,  nor  excite  the  envy  and  jealousy  of  those  who 
may  be  diverted  from  the  solemnities  of  the  place  by  gazing 
at  them. 

School  dress. — As  has  already  been  said,  the  dress  should 
always  be  adapted  to  the  necessities  of  our  occupation, 
whether  of  worship,  business,  or  pleasure.  As  the  school 
rooms  are  frequently  dusty  from  pulverized  chalk,  etc.,  the 
clothing,  whether  of  the  boys  or  girls,  should  be  of  mate- 
rials that  can  be  easily  cleaned,  and  that  do  not  readily  show 
the  dirt.  It  should  be  plain,  simple,  and  unostentatious. 
According  to  the  principles  of  the  moral  law,  it  is  wrong 
to  dress  in  such  a  manner  as  to  excite  the  envy,  the  jeal- 
ousy, or  the  covetousness  of  any  who  really  can  not  afford 
to  clothe  themselves  expensively,  and  yet  are  mortified  to 
appear  meanly  clad  in  contrast  with  their  more  richly  ap- 
pareled schoolmates.  Many  a  poor  pupil  is  tortured  with 
his  apparent  poverty,  and  by  the  excess  of  a  false  pride  is 
driven  from  school  because  he  can  not  compete  with  those 
who  have  more  wealth  at  command. 

It  would  be  difficult  to  suggest  any  uniform  method  of 
dress  that  could  be  made  practicable  for  the  boys  ;  but  it 
would  be  very  easy  for  the  young  ladies  in  any  school  to 
agree  upon  some  general  principles  by  which  this  difficulty 
could  be  overcome.  An  inexpensive  material  might  be  se- 
lected that  is  of  a  subdued  color,  is  easily  cleaned,  and  yet 
is  genteel  and  pretty.  This  might  be  set  off  with  a  plain 
linen  collar  and  cuffs  ;  the  former  fastened  by  a  small  plain 

What  passions  does  it  excite?  Is  it  right  to  excite  such  feeling's  in  the  minds  of 
the  poor?  What  should  be  the  school  dress?  What  should  be  the  character  of  the 
n-Jiool  dress?.  Is  it  wrong  to  excite  envy?  Why?  Why  are  some  people  so  sensi- 
tive? What  is  said  of  a  uniform  school  dress? 


190  SOCTAL  LAW. 

•pin,  and  the  latter  by  pearl  buttons.  If,  for  example,  the 
madder-colored  calicoes  were  chosen,  and  trimmed  with 
simple  braid,  they  would  fill  all  the  conditions  of  a  neat, 
cheap,  comfortable,  and  becoming  school  dress — "cheap 
enough  for  the  poorest,  and  good  enough  for  the  best,"  and 
with  a  considerable  variety  for  the  exercise  of  good  taste  in 
the  selection.  Such  an  arrangement  is  entirely  practicable, 
and  has  been  adopted  in  some  schools  where  simplicity  of 
manners  and  goodness  of  heart  were  the  prevailing  traits 
of  the  lady  pupils. 

Jewelry. — A  profusion  of  rings,  chains,  pins,  charms, 
and  gilt  gewgaws  is  not  in  good  taste  among  well-bred 
people.  Fancies  of  that  kind  should  be  indulged  very  spar- 
ingly. A  watch,  used  as  a  time-piece,  is  very  valuable  to 
the  student  and  the  man  of  business,  but  when  used  as  an 
ostentatious  ornament  is  simply  vulgar.  In  respect  to  the 
wearing  of  jewelry,  there  should  be  a  marked  distinction 
between  the  savage  squaw  and  the  enlightened  lady. 

The  following  incident  will  illustrate  the  fact  that  tawdry 
finery  and  the  display  of  jewels  is  not  consistent  with  the 
ideas  of  good  society  in  Europe  : 

A  party  of  some  sixty  Americans  were  traveling  for 
pleasure  in  Europe.  When  in  the  vicinity  of  Odessa,  a  city 
of  Russia,  on  the  Black  Sea,  it  was  suggested  that  they 
should  make  a  visit  of  courtesy  to  the  Emperor,  who,  with 
his  brother  and  their  families,  were  spending  some  time  at 
their  beautiful  residences  near  a  watering  place  called  Yalta. 
The  Emperor  invited  them,  with  the  assurance  that  the  visit 
would  be  agreeable  to  him  and  his  family.  As  the  party 
was  too  large  to  enter  the  house,  the  reception  was  made  in 
the  open  air,  under  the  shade  of  the  trees.  uThe  royal 
family  came  out,"  writes  one  of  the  party,  "bowing  and 

State  the  reasons  why  such  a  dress  would  be  desirable.  What  are  the  reasons 
why  it  would  not  be  desirable?  What  is  said  of  a  profusion  of  jewelry?  What  is 
s:iid  of  a  watch  for  use  and  for  show?  Ouijht  moral  people  to  emulate  savages  in 
their  tastes?  Give  an  account  of  the  American  travelers  in  Europe. 


DRESS.  191 

smiling,  and  stood  in  our  midst.  With  every  bow,  his 
majesty  said  a  word  of  welcome.  He  said  he  was  very  much 
pleased  to  see  us,  especially  as  such  friendly  relations  existed 
between  Russia  and  the  United  States. 

"The  Empress  said  the  Americans  were  favorites  in 
Russia,  and  she  hoped  the  Russians  were  similarly  regarded 
in  America.  She  talked  sociably  with  varous  ladies  around 
the  circle.  The  dukes  and  princes,  admirals  and  maids  of 
honor  dropped  into  free-and-easy  chat,  first  with  one  and 
then  with  another  of  our  party,  and  whoever  chose,  stepped 
forward  and  spoke  with  the  modest  little  Grand  Duchess 
Marie,  the  Czar's  daughter.  All  talked  English. 

"  The  Emperor  wore  a  cap,  frock  coat,  and  pantaloons, 
all  of  some  kind  of  plain  white  drilling,  cotton  or  linen,  and 
sported  no  jewelry  or  insignia  of  any  kind.  No  costume 
could  be  less  ostentatious.  The  Empress  and  the  little 
Grand  Duchess  wore  simple  suits  of  foulard  silk,  with  a 
small  blue  spot  in  it.  The  dresses  were  trimmed  with  blue. 
Both  ladies  wore  broad  blue  sashes  about  their  waists  ;  linen 
collars  and  clerical  ties  of  muslin  ;  low  crowned  straw  hats, 
trimmed  with  blue  velvet ;  parasols  and  flesh-colored  gloves. 
The  Grand  Duchess  had  no  heels  upon  her  shoes.  I  do  not 
know  this  of  my  own  knowledge.  I  was  not  looking  at  her 
shoes,  but  one  of  our  ladies  told  me  so.  I  was  glad  to  ob- 
serve that  she  wore  her  own  hair,  plaited  in  thick  braids 
against  the  back  of  her  head." 

This  long  extract  has  been  given  to  show  that  persons  of 
great  wealth,  of  exalted  station  and  real  nobility,  can,  with- 
out any  show  of  humility,  be  gentlemen  and  ladies,  and 
these,  in  our  estimation,  are  their  most  befitting  titles. 

Did  they  act  differently  from  other  intelligent  people?     Did  the  royal  families  act 
differently?     How  should  noble  men  and  women  act  but  as  gentlemen  and  ladies? 
Do   people  who  affect  style   always   behave  so  modestly?     Describe  the  ladies' 
Describe  the  gentlemen's  dress.     What  ought  to  be  the  difference  be- 
tween the  conduct  of  an  emperor  and  a  gentleman?     Was  it  genteel  for  the  grand 
to  wear  no  heels  on  her  shoes  when  that  was  the  fashion?     Would  she 
have  appeared  prettier  or  happier  if  she  had  been  decked  with  rings,  pins,  chains, 
and  bracelets? 


192  SOCIAL  LAW. 

In  concluding  this  subject,  we  offer  a  few  lines  from  one 
of  our  American  poets,  Dr.  Holmes : 

"From  little  matters  let  us  pass  to  less, 
And  lightly  touch  the  mysteries  of  dress; 
The  outward  forms  the  inner  man  reveal, 
We  guess  the  pulp  before  we  eat  the  peel. 
One  single  precept  might  the  whole  condense — 
Be  sure  your  tailor  is  a  man  of  sense ; 
But  add  a  little  care,  or  decent  pride, 
And  always  err  upon  the  sober  side. 
Wear  seemly  gloves;   not  black,  nor  yet  too  light, 
And  least  of  all  the  pair  that  once  was  white. 
Have  a  good  hat.     The  secret  of  your  looks 
Lies  with  the  beaver  in  Canadian  brooks. 
Virtue  may  flourish  in  an  old  cravat, 
But  man  and  nature  scorn  the  shocking  hat. 
Be  shy  of  breastpins  :  plain,  well-ironed  white, 
With  small  pearl  buttons — two  of  them  in  sight, 
Is  always  genuine,  while  your  gems  may  pass, 
Though  real  diamonds,  for  ignoble  glass. 


CHAPTER  XXXIV. 


THE   EDUCATED  COUNTENANCE. 

First  impressions  are  often  derived  from  what  we  see,  or 
think  we  see,  in  the  countenance.  On  entering  a  school 
and  examining  the  faces  of  the  pupils,  we  are  unconsciously 
drawn  to  some  and  repelled  by  others.  Whence  comes 

What  are  the  ideas  expressed  by  Dr.  Holmes?  What  is  meant  by  guessing  the 
pul;>?  Why  should  the  tailor  be  a  man  of  sense?  Why  err  upon  the  sober  side? 
What  should  he  the  style  of  gloves?  Why?  What  kind  oC  a  hat  should  a  gentle- 
man wear?  What  kind  of  breastpin?  What  kind  of  shirt  front?  What  is  meant 
by  pearl  buttons  being  genuine?  What  is  meant  by  gems  passing  for  glas>? 

What  are  first  impressions  derived  from?  What  is  the  difference  between  the 
expressions  ol  countenance  as  seen  in  school?  Why  i^tlris  dillerence? 


THE  EDUCATED  COUNTENANCE.       193 

this  difference  ?  Looking  around,  we  discover  here  a  face 
wearing  a  pleasant,  but  not  affected  smile,  while  there  sits 
one  that  cultivates  a  habitual  frown,  whose  mouth  and 
brows  are  rough,  with  a  coarse  expression  of  unloveliness  ; 
here  is  one  that  bears  a  bright,  Intelligent  countenance — he 
is  a  student,  a  thinker ;  there  is  one  whose  face  never  lights 
up  with  emotion — he  does  not  care  to  learn  ;  here  is  one 
that  wears  a  silly  simper,  that  is  ready  to  laugh  at  the 
slightest  occasion,  indicating  a  vacant,  trifling  character ; 
there  is  one  who  is  full  of  affectation,  whose  mouth  is  moving 
in  pretense  of  study,  but  whose  eye  is  watching  to  see 
whether  he  is  observed  ;  here  is  one  who  affects  coarseness, 
who  is  abrupt  and  rude,  whose  manner  indicates  respect 
neither  for  himself  nor  others  ;  and  there  is  a  coward,  who 
takes  advantage  of  his  teacher.  Injustice  may  be  done 
sometimes  in  thus  forming  an  estimate  of  character  from 
appearances.  Yet,  as  a  rule,  we  may  distinguish  intelli- 
gence, gentleness,  and  kindness  from  ignorance,  coarseness, 
and  brutality,  by  an  inspection  of  the  countenance.  Habits 
of  mind  are  stamped  upon  the  face.  This  is  true  even  of 
animals.  The  heart  and  mind  educate  the  features  to  ex- 
press what  they  suggest. 

Anecdote. — There  was  an  exhibition  of  the  pupils  of  the 
Institution  for  the  Deaf  and  Dumb,  at  Jacksonville,  111.  After 
many  curious  and  interesting  illustrations  had  been  given 
of  the  methods  of  training  this  class  of  persons,  two  of  the 
most  advanced  boys  were  selected  to  convey  ideas  to  each 
other  by  the  changes  of  the  face  alone,  without  the  use  of 
the  hands.  They  were  placed  about  ten  feet  apart,  facing 
each  other.  The  hands  of  one  were  tied  behind  him,  and 
to  him  were  shown  some  words,  written  by  a  visitor  on  a 

What  may  we  discover  in  these  faces?     May  we  do  injustice  in  forming1  opinions 

solely  on  appearances?     Are  opinions  and  impressions  the  same?    Can  you  judge  of 

•aracter  of  animals  by  their  appearance?     Give  illustration.     What  is  it  that 

the  countenance?     How  do  deaf  and  dumb  persons  usually  communicate? 

Give  the  illustration. 

M.  M.-i7 


194  SOCIAL  LAW. 

paper,  which  he  was  expected  to  communicate  to  the  other. 
He  read  the  words,  and  then  each  looked  the  other  in  the 
face  attentively.  In  a  few  moments  the  boy,  who  read  the 
communication  in  the  other's  face,  wrote  it  upon  his  slate, 
and  handed  it  to  the  visitor. 

Curious  to  understand  the  method  by  which  this  was  ac- 
complished, the  following  alphabet  of  emotions  was  furnished 
to  explain  it.  A  was  represented  by  Admiration,  B  by  Bold- 
ness, Curiosity,  Devotion,  Envy,  Fear,  Grief,  Humility,  In- 
credulity, Joy,  Kindness,  Love,  Mirth,  No,  Obstinacy,  Pride, 
Quiet,  Recollection,  Scorn,  Thought,  Uneasiness,  Vanity, 
Wonder,  Xebec,  Yes,  Zany.  The  xebec  is  the  name  of  a 
small  boat  and  a  vibratory  motion  of  the  body,  as  of  a  man 
standing  in  a  boat,  passing  over  the  water,  expresses  the 
letter.  It  is  seldom  needed.  A  zany  is  a  fool,  and  a  silly 
expression  of  countenance  suggests  it.  If  the  pupil  were 
called  upon  to  spell  CAT,  he  would  do  so  by  expressing  Cu- 
riosity, Admiration,  and  Thought  by  his  countenance. 

While  we  may  not  emulate  these  deaf  and  dumb  boys  in 
their  training  of  the  muscles  of  the  face,  we  may  at  least 
educate  our  faces,  that  they  be  not  repulsive.  It  is  not 
claimed  that  any  amount  of  training  can  change  the  form  of 
the  features ;  all  that  can  be  done  is  to  let  the  countenance 
be  the  index  of  a  kind,  loving  heart.  Politeness  requires 
that  young  folks  shall  learn  to  express  the  better  emotions 
in  their  faces,  and,  above  all,  that  they  shall  not  frown  or 
scorn,  grin  or  simper,  and  thus  give  the  impression  to 
strangers  that  they  are  habitually  cross  or  silly. 

The  eyes,  brows,  and  lips  are  the  tell-tales  of  the  affec- 
tions and  passions,  as  it  is  written,  "A  merry  heart  makcth 
a  cheerful  countenance" 

Explain  how  you  can  spell  your  name  in  this  manner?  May  we  train  our  faces 
to  express  emotion?  What  will  our  face  always  indicate?  Of  what  is  the  face  the 
index?  How  shall  young-  persons  always  try  to  appear?  What  are  the  better  emo- 
tions? Name  some  of  the  bad  ones. 


THE  CULTIVATED  VOICE.  195 


CHAPTER  XXXV. 


THE   CULTIVATED  VOICE. 

What  a  wonderful  power  the  sweetly  modulated  accents 
of  a  fine  voice  exert  upon  the  ear,  and  with  what  a  charm 
they  invest  its  fortunate  possessor !  Good  or  bad  impres- 
sions are  made  upon  us,  not  only  by  what  people  say,  but 
by  the  tones  used  in  conversation.  We  feel  attracted  or  re- 
pulsed by  a  person's  voice  before  we  have  heard  fully  what 
he  has  to  say.  Habits  of  thought  are  indicated  to  a  great 
degree  by  habits  of  expression,  as  he  who  is  habitually  ill- 
natured  will  give  expression  to  his  thoughts  in  ill-natured 
tones.  Some  young  people  have  a  fashion  of  drawling 
their  words  ;  others  speak  with  amazing  rapidity  ;  some  de- 
liver their  thoughts  in  a  high  squeaking  key;  others  utter 
short,  low,  growling  tones.  Some  speak  so  soft  that  they 
are  heard  with  difficulty,  while  others  are  loud,  boisterous, 
and  harsh.  All  these  varieties  of  utterance  indicate  a  want 
of  culture.  Good  society  demands  that  we  make  ourselves 
as  agreeable  as  possible,  and  nothing  serves  to  make  a 
better  first  impression  than  a  carefully  trained  voice.  Po- 
liteness requires  that  we  speak  clearly,  distinctly,  and  always 
loud  enough  to  be  easily  heard,  without  being  boisterous  and 
rude.  A  whispering  style  of  expression  is  annoying ;  a 
boisterous  manner  is  vulgar. 

Self-possession. — The  conscious  possession  of  a  power 
to  restrain  our  feelings,  to  master  our  passions,  to  steady  our 

What  is  the  subject  of  Chapter  XXXV  ?  What*  other  way  are  impressions  first 
made  on  strangers?  Why  do  we  estimate  the  worth  of  people  by  their  voice?  Is 
it  always  correct?  How  are  habits  of.  mind  frequently  indicated?  Vv'hat  are  some 
i'f  the  modes  of  expression?  What  do  they  indicate?  What  does  politeness  re- 
quire in  reference  to  the  voice?  Is  it  polite  to  speak  in  a  low,  indistinct  tone,  any 
more  than  in  a  boisterous  one?  What  is  meant  by  self-possession? 


196  SOCIAL  LAW. 

nerves,  and  to  command  suitable  language  for  every  occa- 
sion is  invaluable.  People  differ  in  temperament.  One  is 
hasty,  impulsive,  and  rash,  likely  to  say  and  do  that  in  ex- 
citement which  afterward  may  cause  regret ;  another  is, 
apparently,  devoid  of  nervous  sensibility,  slow,  heavy,  tor- 
pid, never  saying  and  doing  the  right  thing  at  the  right  time  ; 
a  third  is  timid,  shrinking,  sensitive,  unable  from  extreme 
bashfulness  to  appear  well.  All  these  conditions  of  mind 
are  unfavorable  to  success  in  good  society.  It  is  true  that 
such  habits  are  d.fficult  to  overcome,  requiring  time,  pa- 
tience, and  practice  ;  but  that  they  may  be  corrected,  no  one 
can  doubt.  An  easy,  graceful,  self-balanced  behavior  is 
attainable  by  every  one  who  will  try  earnestly  and  perse- 
veringly  to  acquire  it. 

To  illustrate  the  method  of  securing  self-command,  the 
following  suggestion  is  made  to  those  who  are  quick  to  ex- 
hibit signs  of  high  temper.  Persons  who  are  subject  to  fits 
of  anger,  usually  speak  in  a  high  key  and  a  loud  tone.  The 
surest  evidence  of  self-control  under  such  circumstances  is 
to  restrain  the  voice  to  the  ordinary  style  of  conversation. 
He  who  can  do  this  is  ordinarily  safe  from  the  danger  of 
saying  and  doing  angry,  indiscreet  things. 

The  introduction.— In  polite  society  it  is  customary  for 
one  person  to  be  introduced  to  or  made  acquainted  with 
another  through  the  kindness  of  a  mutual  friend.  Among 
good  people  an  introduction  is  the  guaranty  of  a  good  char- 
acter ;  since  it  is  fair  to  presume  that  no  one  would  bring  a 
stranger  into  the  company  of  his  friends  who  did  not  possess 
such  qualities  as  would  entitle  him  or  her  to  their  respect 
and  confidence.  It  is  said  of  the  Swedes,  who  are  a  very 
polite  and  hospitable  people,  that  one  person  introducing 
another  becomes  responsible  for  his  good  behavior,  as  if  he 

I  low  may  it  be  attained?  What  differences  appear  in  different  individuals?  How 
may  persons  learn  to  restrain  their  tempers?  What  does  a  high,  loud  voice  indi- 
cate? Why  are  introductions  necessary  in  good  society.  What  is  said  of  the  Swedes? 


THE  CULTIVATED  VOICE.  197 

should  say,  "  Permit  me  to  introduce  my  friend  ;  if  he  cheats 
you,  charge  it  to  me." 

It  is  related  of  a  Frenchman  that,  seeing  a  man  drown- 
ing, he  refused  to  render  him  any  assistance,  as  he  had  not 
had  an  introduction,  and  could  not  violate  his  high  sense 
of  etiquette.  The  story,  whether  true  or  false,  will  show  to 
any  sensible  mind  that  there  are  times  when  it  is  folly  to 
observe  nice  points  of  formal  politeness.  uThe  true  gen- 
tleman is  sometimes  quite  as  well  known  by  the  genial  and 
sensible  manner  in  which  he  waives,  as  he  is  by  the  thought- 
ful uniformity  with  which  he  generally  observes  proper 
etiquette."  The  same  may  be  said  of  the  real  lady. 

Introductions  may  be  made  in  person  or  by  letter.  If 
personal,  the  gentleman  should  be  introduced  to  the  lady, 
the  boy  to  the  girl,  the  younger  to  the  older  of  the  same  sex, 
an  1  in  general  the  person  of  less  consequence  or  dignity  to 
the  greater.  The  form  is  not  so  much  a  matter  of  impor- 
tance, except  that  the  names  of  the  persons  shall  be  pro- 
nounced clearly  and  distinctly.  It  is  sometimes  veiy  em- 
barrassing for  people  to  be  introduced  without  distinctly 
hearing  each  others'  names.  If  you  wish  to  make  Mr. 
Jones  acquainted  with  Miss  Brown,  you  may  address  her, 
"  Miss  Brown,  permit  me  to  introduce  my  friend,  Mr. 
Jones."  The  lady  and  gentleman  will  bow  to  each  other, 
each  repeating  the  other's  name.  When  gentlemen  are  in- 
troduced to  each  other,  it  is  polite  to  shake  hands,  but  it  is 
not  expected  that  a  young  gentleman  and  lady  shall  do  so. 
An  old  lady  or  gentleman  may  offer  the  hand  to  one  who  is 
younger. 

Persons  who  shake  hands  should  always  remove  their 
gloves,  or  make  an  apology  for  neglecting  the  courtesy.  It 
is  an  evidence  of  great  thoughtlessness  and  rudeness  to 

What  is  said  of  the  Frenchman?  How  is  the  true  gentleman  known?  How  may 
introductions  be  made?  What  is  the  rule  for  introduction?  How  should  the  names 
be  pronounced?  Why?  Give  the  form  of  an  introduction.  Introduce  a  pupil  to 
the  teacher.  What  is  said  ol  shaking  hands?  What  is  said  of  the  gloves?  Why 
not  squeeze  the  hand? 


108  SOCIAL  LAW. 

squeeze  the  hand  of  another  with  a  grip  like  a  vice.  Such 
conduct  is  sometimes  painful,  as  well  as  mortifying. 

When  a  letter  of  introduction  is  given,  the  envelope 
should  not  be  sealed,  as  the  person  introduced  may  not  wish 
to  carry  it  unless  he  knows  what  it  contains.  That  the  re- 
ceiver may  know  the  character  of  the  letter,  and  the  name 
of  the  person  delivering  it,  before  it  is  opened,  there  should 
be  written  on  one  corner,  ''Introducing  Mr. ." 

If  the  person  introduced  has  any  peculiarity  of  foi  m  or 
feature,  it  is  exceedingly  impolite  to  appear  to  notice  it.  It 
is  bad  enough  to  be  unfortunate  in  having  a  defective  eye, 
a  crippled  hand,  or  a  club  foot,  without  the  additional  pain 
of  being  an  object  of  vulgar  curiosity.  It  may  be  agreeable 
for  Tom  Thumb  and  the  Irish  Giant  to  be  gazed  at, 
especially  as  they  are  paid  for  it,  but  it  is  extremely  indeli- 
cate to  refer  to  the  size,  form,  or  personal  appearance  of 
those  whom  we  meet.  People  generally  are  extremely 
sensitive  in  regard  to  their  personal  peculiarities,  and  we 
have  no  right  to  offend  them. 

Language  the  medium  of  thought. — The  fable  relates 

that,  "An  ass,  having  put  on  a  lion's  skin,  roamed  about, 
frightening  all  the  silly  animals  he  met  with,  and  seeing  a 
fox,  tried  to  alarm  him  also.  But  Reynard,  having  heard 
him  attempt  to  roar,  said  :  '  Well,  to  be  sure  !  and  I  should 
have  been  frightened  too,  if  I  had  not  heard  you  bray." 
The  moral  is  very  obvious.  Vulgar  persons  may  put  on 
airs,  and  attempt  to  imitate  well-bred  people,  but  the  coun- 
terfeit is  readily  detected  in  their  language.  Nothing  so 
surely  exposes  ignorance  and  vulgar  pretension  as  the  im- 
proper use  of  words. 

It  is  becoming  in  those  who  aspire  to  be  recognized  as 
gentlemen  and  ladies  to  pay  particular  attention  to  the  cul- 

How  should  the  envelope  of  a  letter  of  introduction  be  treated?  What  should  you 
do  if  brought  in  contact  with  a  cripple?  Why?  Is  it  polite  to  stare  at  any  person? 
Why  is  it  proper  to  stare  at  Tom  Thumb?  Should  any  reference  be  made  to  the  si/t- 
or form  of  any  one,  if  peculiar?  Why?  What  is  the  fable?  What  is  its  moral?  How 
may  vulgar  people  be  detected?  What  is  meant  by  good  language? 


THE  CULTIVATED  VOICE.  199 

tivation  of  accurate  and  elegant  forms  of  expression.  It 
must  not  be  inferred  that  by  elegant  language  is  meant  "big 
words"  or  stilted  forms  of  speech.  The  best  English  is 
expressed  by  simple  words  in  an  easy  and  natural  arrange- 
ment. The  subjects  of  profanity  and  impurity  have  already 
been  alluded  to  in  Part  I,  as  violations  not  alone  of  good 
taste,  but  also  of  the  moral  law. 

Indelicacy  is  often  manifested  by  an  affectation  of  purity. 
The  woman  who  talks  about  the  "  limbs"  of  the  table  and 
the  "  bosom"  of  the  chicken  is  unrefined,  and  exposes  her- 
self to  merited  ridicule  and  contempt. 

"A  young  woman,  with  a  number  of  others,  who  were 
injured  by  a  railway  accident,  was  carried  to  a  hospital. 
The  surgeon  came  around,  and  said  to  the  young  and  fash- 
ionable miss  :  '  Well,  miss,  what  can  I  do  for  you  ?'  Said 
she:  ;One  of  my  limbs  is  broken/  'One  of  your  limbs?' 
said  he.  'Well,  which  limb  is  it?'  'Oh,  I  can't  tell  you, 
doctor,  but  it's  one  of  my  limbs.'  'One  of  your  limbs,' 
thundered  the  doctor,  out  of  patience  ;  '  which  is  it — the 
limb  you  thread  a  needle  with  ?'  '  No,  sir,'  she  answered, 
with  a  si^h  ;  *  it's  the  limb  I  wear  a  garter  on.'  The  doctor 
attended  to  her,  and  then  said  :  '  Young  woman,  never  say 
limbs  to  me  again  in  a  hospital ;  if  you  do,  I  shall  pass  you, 
for  when  a  wroman  gets  so  fastidious  as  that,  the  quicker  she 
dies  the  better.' " 

The  affectation  of  modesty  and  delicacy  is  easily  discov- 
ered by  the  language.  Such  a  pretense  of  refinement  is 
disgusting  to  persons  of  good  taste.  But  there  is  an  oppo- 
site extreme  of  vulgar  frankness  that  is  equally  to  be  avoided. 
Persons  of  good  culture  never  offend,  either  by  the  rough- 
ness and  coarseness  of  their  language,  or  by  the  use  of  terms 

What  is  meant  by  big-  words?  How  is  indelicacy  often  manifested?  What  effect 
does  an  affectation  of  delicacy  produce?  Repeat  the  anecdote.  Why  should  the 
doctor  reprove  such  a  person?  Are  such  people  really  modest?  Why?  What  does 
fastidious  mean?  Mow  is  the  affectation  of  modesty  discovered?  Is  real  coarseness 
at  all  preferable  to  affected  modesty? 


200  SOCIAL  LAW. 

that  clearly  discover  the  immodest  ideas  that  are  passing  in 
their  mimis. 

Slang. — Slang  is  defined  to  be,  u  Vile,  low  language  :  the 
cant  of  sharpers  or  vulgar  people."  A  lady  of  good  taste 
thus  speaks  of  this  kind  of  intercourse  and  of  those  who 
indulge  in  it:  "  But  habitually  to  use  slang,  and  know  it, 
is  a  sign  of  coarse  association,  or  poverty  of  language,  or  a 
gross  mind,  or  a  bad  heart."  A  book  might  be  filled  with 
cant  phrases  which  are  in  use  in  various  parts  of  the  coun- 
try among  the  illiterate  and  vulgar.  Such  a  publication 
would  only  be  valuable  as  a  means  of  bringing  more  forci- 
bly t )  the  minds  of  those  whose  language  is  generally  good 
the  use  of  some  words  or  phrases  which  they  have  uncon- 
sciously adopted.  As  some  persons  use  profane  language 
without  really  intending  to  swear,  simply  from  force  of 
habit,  so  they  may,  without  reflection,  adopt  such  expres- 
sions as  "  I  '11  bet,"  "  You  bet,"  "  Dry  up,"  "  You  've  barked 
up  the  wrong  tree,"  4fc  He 's  in  a  bad  box,"  "  He  made 
tracks,"  tfc  He  forked  over,  "  It 's  mighty  nice,"  "I'll  be 
blowed,"  etc.,  etc. 

As  correct  habits  of  conversation  are  generally  formed  in 
youth,  this  subject  is  commended  to  the  attention  of  such  as 
desire  to  txcel  in  all  the  qualities  that  distinguish  well-bred 
people. 

Define  slang.  What  does  a  lady  say  of  the  use  ol"  slang?  Are  we  always  con- 
scious when  we  use  slang?  How  shall  we  be  cured  (  f  such  a  habit?  Why  is  it 
desirable  to  cure  it?  May  we  unconsciously  adopt  forms  of  speech  that  are  inele- 
gant? Do  refined  people  indulge  in  such  language  when  it  is  pointed  out  to  them? 
In  what  society  may  we  learn  slang?  In  what  SOCK  ty  is  it  never  used?  When  are 
correct  habits  formed? 


CONVERSATION.  201 


CHAPTER  XXXVI. 


CONVERSATION. 

People  of  cultivated  minds  enjoy  each  other's  society  in 
proportion  as  they  are  able  to  receive  and  impart  instruc- 
tion. Ignorant  persons  talk,  and  chatter,  and  simper,  but 
those  who  possess  intelligence  engage  in  conversation.  Be- 
tween these  classes  there  is  a  very  wide  difference.  The 
owl  is  more  likely  to  be  esteemed  wise,  on  account  of  his 
silence,  than  the  parrot  by  his  extreme  loquacity. 

Subjects  of  conversation. — Politeness  requires  that  the 
subjects  of  conversation  be  selected  with  reference  to  the 
tastes  of  the  company.  That  which  is  interesting  to  one 
may  afford  no  pleasure  to  another,  and  it  is  rude  to  inflict  a 
disagreeable  topic  upon  any  one.  We  Should  be  unselfish, 
and  adapt  ourselves,  if  possible,  to  the  tastes  and  wishes  of 
others,  that  they  may  have  a  chance  to  converse  as  well  as 
to  listen.  People  often  win  friends  by  being  able  to  listen 
gracefully  and  patiently. 

Egotism  to  be  avoided.— Be  careful  not  to  make  your- 
self the  topic  of  conversation.  Your  joys  and  sorrows, 
griefs  and  fears,  exploits  and  experiences  may  be  very  in- 
teresting to  you,  but  possibly  not  to  your  acquaintances. 
If  there  be  anything  interesting  in  your  personal  history 
that  others  desire  to  know,  it  may  be  imparted  with  such  a 

What  is  the  subject  of  Chapter  XXXVI  ?  Whit  is  the  difference  between  talk 
and  conversation?  Why  is  the  owl  the  emblem  of  wisdom?  Of  what  is  the  parrot 
the  emblem?  What  kinds  of  subject  should  be  selected  for  conversation ?  How 
do  people  sometimes  make  friends?  Should  we  make  ourselves  the  subjects  of 
conversation?  Why? 


202  »  SOCIAL  LAW. 

degree  of  modesty  as  good  taste  requires.  Above  all  things, 
never  attempt  to  exhibit  your  learning  for  the  sake  of  show- 
ing yourself.  You  may  be  vastly  more  learned  than  the 
company,  but  any  anxiety  on  your  part  to  make  it  manifest 
would  be  justly  esteemed  an  offense.  If  the  company  is 
desirous  of  knowing  your  opinions  upon  any  subject,  or  of 
securing  your  advice,  it  is  proper  that  you  should  accede  to 
their  request. 

Discussion. —  In  social  company  avoid,  if  possible,  all 
discussion  with  those  with  whom  you  may  not  agree,  espec- 
ially of  politics  and  religion,  as  your  differences  are  probably 
too  decided  to  result  in  a  conversion  of  either  side  ;  better 
choose  some  more  profitable  topic,  in  which  your  disagree- 
ment is  less  marked  and  more  readily  reconciled.  If  a  mem- 
ber of  any  particular  religious  faith  makes  the  fact  of  such 
membership  known,  you  can  state  the  denomination  or  sect 
to  which  you  are  attached,  if  any,  and  thereby  prevent  any- 
thing being  said  which  may  cause  offense. 

If  a  discussion  appears  distasteful  to  the  company,  seize 
the  first  opportunity  to  change  the  subject  for  one  that  will 
give  more  satisfaction.  There  are  some  persons  who  seem 
to  be  so  constituted  that  they  can  never  receive  a  simple 
statement  without  manifesting  a  disposition  to  doubt  and 
discuss.  They  want  everything  proven.  Such  persons 
render  themselves  very  disagreeable,  since  they  do  not  seem 
willing  to  give  their  assent  to  anything.  Such  a  habit  of 
disputing  is  rude.  Always  argue  for  truth  rather  than  for 
a  victory. 

Attention. — Polite  people  always  look  the  person,  to 
whom  their  conversation  is  addressed,  in  the  face,  and  he,  to 
appear  respectful,  must  look  directly  at  the  speaker.  It  is 

Should  we  parade  our  learning?  Why?  What  may  we  do  when  our  opinions 
are  asked?  Why  avoid  discussion  in  company?  Why  not  discuss  religion  and  poli- 
tics? If  a  subject  is  not  agreeable,  what  is  to  be  done?  Is  it  polite  to  dispute? 
What  shall  we  argue  for?  What  shall  we  do  when  people  address  us?  Why  is  it  a 
slight  to  appear  inattentive? 


CONVERSATION.  203 

very  unbecoming  in  any  one  to  appear  inattentive,  even  if 
he  is  hearing  closely  all  that  is  said.  Such  appearance  may 
justly  be  regarded  as  a  slight.  u  True  politeness,"  says 
some  one,  "  consists  in  making  everybody  happy  about  you  ; 
and  as  to  mortify  is  to  render  unhappy,  it  can  be  nothing 
but  the  worst  of  breeding." 

Secrets.— If  you  are  in  possession  of  any  knowledge 
that  you  do  not  wish  generally  known,  do  not  impart  it  to 
any  person.  It  is  only  safe,  absolutely  safe,  as  long  as  you 
keep  it.  Be  exceedingly  careful  in  the  selection  of  those 
whom  you  would  make  your  confidants,  if  you  must  have 
somebody  to  help  you  preserve  your  secrets.  As  a  rule,  the 
truest,  safest,  and  best  confidants  are  the  mother,  father,  and 
teacher,  for  the  reason  that  they,  above  all  others,  are  best 
qualified  to  impart  true  sympathy  and  wise  counsel.  Exer- 
cise great  prudence  in  permitting  others  to  make  you  their 
confidential  friend.  It  may  appear  very  complimentary  to 
be  chosen  to  help  keep  other  people's  secrets',  but  it  may 
become  a  very  disagreeable  honor.  It  is  generally  safe  to 
decline  to  be  the  repository  of  anything  which  you  are  not 
at  liberty  to  use  or  repeat  at  your  discretion.  If  your  friends 
can  not  trust  you  that  far,  they  should  not  endeavor  to  im- 
pose a  burden  which  they  find  is  too  heavy  to  bear  alone. 

Intrusion. — Do  not  intrude  upon  those  who  appear  to 
be  engaged  in  any  conversation  which  they  may  be  unwill- 
ing for  you  to  hear,  nor  seek  to  know  the  topic,  as  it  may 
not  be  agreeable  for  them  either  to  communicate  it,  or  to 
appear  rude  by  refusing.  Never  listen  to  overhear  conver- 
sation that  is  not  intended  for  your  ear.  Eavesdroppers 
rarely  hear  anything  pleasant  of  themselves. 

Of  what  does  true  politeness  consist?  If  you  have  a  secret,  what  should  you  do 
with  it?  Why  is  it  dangerous  to  impart  your  secrets  to  others?  Who  make  the 
safest  confidants?  Is  it  safe  to  be  the  keeper  of  others'  secrets?  How  shall  we 
avoid  being  the  confidants  of  others?  Why  is  it  impolite  tqjntrude  when  others 
art  talking  in  secret?  Why  are  eavesdroppers  detestable  ] 


204  SOCIAL   LAW. 

Whispering  in  company. — It  is  exceedingly  unbecoming 
in  persons  to  whisper  in  company,  since  it  is  not  unreason 
able  to  suppose  that  some  on,e  present  is  the  subject  of  their 
comments.  Every  one  has  reason  to  be  offended  by  such 
conduct.  Nor  is  it  polite  to  laugh  when  the  company  is  not 
aware  of  the  cause.  If  there  is  some  mirth-provoking  joke 
to  tell,  let  all  have  the  pleasure  of  the  laugh  ;  but  if  the  joke 
be  inappropriate  for  the  company,  it  should  be-  reserved  to 
some  more  suitable  occasion. 

Interruption  of  conversation. — It  is  not  polite  to  inter- 
rupt a  person  in  speaking,  without  his  consent.  If  he  mis- 
states what  he  supposes  is  a  fact  or  a  truth,  do  not  deny  it 
roughly  or  coarsely,  nor  in  such  a  way  as  to  wound  his  self- 
love,  but  rather  convince  him,  if  possible,  that  he  is  in  error. 
Never  arouse  the  prejudice  of  an  individual  whom  you  wish 
to  convince.  It  is  also  a  great  rudeness  to  attempt  to  assist 
a  person  in  expressing  his  ideas  by  suggesting  words,  for 
the  inference  is  that  you  think  him  incapable  of  carrying  on 
his  share  of  the  conversation,  and  that  you  wish  to  help  him. 

National  vanity.— Foreigners  who  come  to  our  land  find 
a  great  many  things  better,  and  some  which  they  think  are 
not  so  good,  as  those  in  the  countries  of  their  birth.  It  is 
natural  that  they  should  love  their  old  homes,  and  that  they 
should  criticise  many  things  in  the  new  ;  but  it  is  a  sign  of 
great  weakness  in  any  American  to  take  offense  at  such 
criticism.  Nor,  on  the  other  hand,  should  Americans  wound 
the  feelings  of  those  who  come  from  abroad  by  unkind  and 
unfriendly  allusions  to  their  manners,  customs,  or  language. 
It  is  uncivil.  It  is  also  rude  to  smile  at  the  inaccuracies  of 
a  foreigner's  language.  If  he  does  not  speak  English  as 

Why  is  it  impolite  to  whisper  in  company?  Why  has  the  company  a  right  to  be 
offended?  If  there  is  a  proper  joke  to  tell,  what  shall  we  do?  Why  is  it  impolite 
to  interrupt  a  person  in  speaking?  How  shall  we  correct  an  error  or  misstatement? 
May  we  assist  another  to  express  his  ideas ?  Why  should  we  not  take  offense  at 
the  criticism  of  foreigners?  Should  Americans  offend  foreigners?  Shall  we  smile 
when  a  foreigner  does  not  pronounce  well? 


CONVERSATION.  205 

well  as  he  might,  he  certainly  does  as  well  as  he  can,  and 
it  is  extremely  impolite  to  appear  to  be  amused  by  his 
blunders. 

Witticisms. — "Never  say  an  ill-natured  thing,  nor  be 
witty  at  the  expense  of  any  one  present,  nor  gratify  the  in- 
clination, which  is  sometimes  very  strong  in  young  people, 
to  laugh  at  and  ridicule  the  weaknesses  or  infirmities  of 
others,  Dy  way  of  diverting  the  company."  Those  who  are 
fond  of  exercising  their  wit  at  the  expense  of  others,  as  a 
general  rule,  are  extremely  sensitive  to  ridicule  themselves, 
and  are  very  quick  to  take  offense.  Such  persons  should 
constantly  be  on  their  guard,  that  they  may  neither  wound 
others,  nor  suppose,  unnecessarily,  that  others  intend  to 
wound  them.  Wit  is  a  very  dangerous  instrument.  Unless 
handled  with  extreme  prudence,  it  is  injurious  alike  to  the 
one  who  uses  it  and  to  the  one  who  is  made  to  feel  its  sting. 
Witty  persons  rarely  have  very  warm  friends,  as  a  man  may 
forgive  a  blow,  but  rarely  can^brget  that  he  has  been  made 
the  subject  of  ridicule. 

Noise  not  argument. — Persons  should  remember  in  con- 
versation that  noise  and  assertion  are  not  sense  and  argu- 
ment. If  they  would  command  respect,  it  must  be  by 
courtesy.  To  call  hard  names,  therefore,  or  use  offensive 
epithets,  does  not  indicate  the  wisdom  or  the  good  taste  of 
the  speaker,  nor  give  force  to  his  reasoning. 

Truth  not  always  to  be  spoken. — Nothing  but  the  truth 
should  be  uttered.  Coarse,  uncultivated  natures  sometimes 
delight  to  say  an  unkind  thing,  and  then  defend  their  rude- 
ness by  affirming  its  truth.  It  may  be  true  that  a  man's  son 
is  a  thief,  or  that  his  wife  is  insane  ;  but  that  is  no  reason 
why  he  should  be  reminded  of  it  unnecessarily.  It  is  bad 

May  we  be  witty  at  the  expense  of  others?  Why?  Why  are  witty  people  usually 
very  sensitive?  Why  do  witty  persons  have  few  friends?  Why  is  it  hard  to  forgive 
a  joke?  Is  it  right  to  say  hurtful  things  simply  because  they  are  true? 


203  SOCIAL  LAW. 

enough  that  it  is  tine,  but  we  have  no  right  to  add  to  his 
suffering  by  putting  him  in  mind  of  it.  Nor  should  we  ever 
say  anything  for  politeness  that  we  do  not  mean  ;  Letter  not 
speak  at  all  than  convey  an  impression  which  is  not  the 
truth.  It  does  not  follow  that  when  you  meet  an  acquaint- 
ance you  must  say  :  "I  am  very  glad  to  see  you,"  when  you 
are  not ;  nor,  on  the  other  hand,  is  it  necessary  to  say  :  tk  1 
am  not  very  glad  to  see  you,"  although  it  is  truly  the  fact. 
Never  be  coarse  and  rude  ;  but  never,  as  a  pretense  of  polite- 
ness, permit  yourself  to  say  what  you  do  not  mean.  Such 
conduct  is  "  hypocrisy,"  of  which  no  member  of  good  so- 
ciety should  be  guilty. 

Correction  of  speech  and  pronunciation. — We  have 

already  alluded  to  the  subject  of  bad  English,  as  used  by  a 
foreigner.  Never  presume  to  correct  the  pronunciation  or 
false  syntax  of  those  whom  you  meet  in  company,  unless 
you  are  upon  the  most  familiar  terms,  and  even  then  it 
should  be  done  with  extrem^delicacy  and  in  private.  To 
persons  who  are  older,  such  rudeness  would  be  extreme. 

A  graceful  no. — Sometimes  it  becomes  the  duty  of  every 
one  to  do  or  say  something  in  opposition  to  the  interests, 
v.ews,  or  pleasure  of  his  friend,  or  to  decline  to  accede  to 
his  requests.  When  such  an  unpleasant  occurrence  arises, 
the  refusal  should  be  made  kindly  and  gracefully.  Very 
often  it  is  extremely  difficult  to  say  no,  but  there  are  so  many 
instances  when  it  is  necessary,  that  every  person  should 
learn  to  say  it,  so  that,  if  possible,  it  should  not  offend,  and 
at  the  same  time  should  carry  the  conviction  that  it  is  useless 
to  attempt  to  get  any  other  answer.  To  be  able  to  refuse  a 
favor  gracefully  is  a  very  desirable  accomplishment. 

Is  it  right  to  say  an  untruth  for  the  appearance  of  politeness?  Does  truthfulness 
require  people  to  be  rude?  What  is  hypocrisy?  Should  we  correct  had  English  or 
pronunciation  in  company?  If  done  at  all,  how  may  we  do  it?  How  should  we 
endeavor  to  give  a  refusal?  When  may  it  be  necessary  to  say  no?  Is  it  polite  to 
tease  a  person  to  change  his  mind? 


BEHAVIOR  ON  THE  STREET.  207 


CHAPTER  XXXVII. 


BEHAVIOR  ON   THE  STREET. 

Young  people  often  seem  unconscious  of  the  fact  that 
their  behavior  on  the  street  attracts  the  attention  of  older 
people,  and  impresses  them  with  favorable  or  unfavorable 
ideas  of  their  character.  We  have  already  alluded  to  the 
modesty  that  should  be  illustrated  by  the  "-street  dress,"  in 
Chapter  XXXIII.  The  same  propriety  should  govern  all 
street  behavior.  Polite  people  never  do  anything  on  the  street 
to  attract  attention  ;  they  should  neither  talk  in  a  loud,  bois- 
terous manner,  nor  laugh  uproariously.  Conversation  that 
is  so  noisy  as  to  attract  the  attention  of  the  passing  crowd 
is  either  the  result  of  ignorance  or  of  a  petty  effort  to  secure 
a  little  vulgar  notoriety. 

The  rights  of  the  sidewalk.— It  is  not  courteous  for 

young  persons  of  either  or  of  both  sexes  to  have  long  con- 
ferences on  the  street,  as  they  may  obstruct  the  sidewalk, 
and  at  the  same  time  excite  both  critical  and  unpleasant  re- 
marks. Every  person  is  entitled  to  his  share  of  the  side- 
walk, and  this  right  should  always  be  respected.  It  is  only 
the  rude,  low-bred  woman  and  the  blustering  bully  that 
assert  their  vulgarity  by  refusing  to  give  the  half  of  the  pave- 
ment. As  a  gentleman  or  lady  can  never  afford  to  come  in 
collision  with  such  people,  it  would  be  better  they  should 
even  leave  the  sidewalk  than  be  jostled.  To  assert  our 
real  or  fancied  superiority  by  depriving  others  of  their  rights 
is  rude  and  vulgar. 

What  virtue  should  youn£  people  always  illustrate  by  their  dress  and  manners  on 
the  street?  How  do  polite  people  act  on  the  street?  How  should  they  converse? 
Why  not  stand  long  on  the  street  to  talk?  What  are  our  rights  on  the  sidewalk? 
Is  it  worth  while  to  quarrel  about  the  sidewalk?  Why? 


208  SOCIAL  LAW. 

Persons  passing. — When  persons  pass  each  other  on  the 
pavement,  they  should  observe  the  same  rule  that  drivers 
do  on  the  street,  in  order  to  avoid  the  inconvenience  and 
danger  of  a  collision.  Each  should  keep  to  the  right. 
When  a  gentleman  and  lady  walk  in  company,  he  should 
walk  at  the  lady's  left,  in  order  to  prevent  those  passing 
from  running  against  her.  There  is  no  necessity  for  the 
gentleman  to  change  his  position  at  every  corner,  in  order 
that  he  may  be  on  the  side  next  the  street.  She  will  be  pro- 
tected better  if  always  at  the  gentleman's  right.  Persons 
walking  in  company  should  always  keep  step  together. 

Street  crossings. — When  a  gentleman  and  lady  cross  the 
street  in  company,  and  the  crossing  is  narrow  and  muddy, 
requiring  them  to  go  singly,  delicacy  requires  that  he  should 
precede  her,  for  the  same  reason  that  he  should  be  the  first 
to  go  up  stairs  and  the  last  to  come  down. 

Friends  meeting  in  the  street.— Persons  should  not  be 

so  engrossed  in  conversation  as  to  pass  their  friends  upon  the 
street  without  notice,  if  it  only  be  a  slight  inclination  of  the 
head  and  a  pleasant  smile.  Serious  offense  may  be  unwit- 
tingly given  to  those  whom  we  should  have  recognized,  but 
seemed  to  forget.  Such  apparent  neglect  is  very  trying  to 
the  self-love  of  sensitive  people,  and  may  be  mistaken  for 
intentional  rudeness. 

Washington's  politeness. — "  Captain  Stephen  Trow- 
bridge,  the  oldest  male  inhabitant  of  Milford,  N.  H.,  tells 
the  following  incident  of  Washington's  visit  to  that  village 
in  1790  :  While  the  latter  was  walking  about  the  town,  at- 
tended by  a  number  of  his  officers,  a  colored  soldier,  who 
had  fought  under  him  and  lost  a  limb  in  his  service,  made 

How  shall  persons  pass  each  other?  On  which  side  of  the  gentleman  should  the 
lady  walk?  Why?  How  should  persons  w;ilk  together?  How  shall  a  lady  and  gen- 
tleman cross  the  street?  In  what  order  shall  they  ascend  and  descend  the  stairs? 
Is  it  polite  to  pass  an  acquaintance  without  recognition?  How  may  we  offend  sensi- 
tive people?  What  is  the  anecdote  of  Washington? 


BEHAVIOR  ON  THE  STREET.  209 

his  way  up  to  the  general  and  saluted  him.  Washington 
turned  to  this  colored  soldier,  shook  hands  with  him,  and 
gave  him  a  present  of  a  silver  dollar.  One  of  the  attend- 
ants objected  to  the  civilities  thus  shown  by  the  President 
of  the  United  States  to  such  an  humble  person  ;  but  Wash- 
ington rebuked  him  sharply,  asking  if  he  should  permit 
this  colored  man  to  excel  him  in  politeness/5 

The  Tell. — When  a  lady  appears  on  the  street  with  a  veil 
over  her  face,  it  may  sometimes  be  a  sign  that  she  does 
not  wish  to  be  recognized,  and  an  acquaintance  may  pass 
her  as  a  stranger,  without  either  giving  or  taking  offense. 
If  the  lady,  on  approaching,  shall  remove  her  veil,  it  indi- 
cates that  she  wishes  to  be  seen  and  known. 

Street  recognition.— Young  people  should  always  be 
prompt  to  acknowledge  the  politeness  of  those  who  notice 
them.  They  should  never  speak  to  their  superiors  first,  as 
it  might  be  construed  as  a  mark  ot  pert  familiarity,  but  when 
a  lady  or  gentleman  wishes  to  salute  them,  they  should  re- 
spond with  a  pleasant  u  good  morning"  or  u  good  evening," 
as  the  case  may  be,  accompanied  by  an  agreeable  smile.  It 
is  expected  that  a  lady  will  always  recognize  the  gentleman 
first ;  a  girl  the  boy  ;  and,  as  a  rule,  the  superior  the  inferior 
in  age  or  station. 

The  polite  bow. — When  young  men  or  boys  meet  their 
superiors  in  age  and  station,  or  those  of  the  other  sex  who 
recognize  them,  they  should  always  lift  their  hats  politely, 
and  make  a  respectful  bow.  This  salutation  is  very  grace- 
ful, and  ought  not  to  be  omitted.  If  a  boy  passes  a  gentle- 
man, and  the  latter  indicates  by  his  eye  that  he  intends  to 
speak,  the  boy,  if  on  the  right,  should  lift  his  hat  with  his 

What  principles  does  it  illustrate?  What  does  the  veil  indicate?  Shall  we  notice 
a  lady  with  a  veil?  Why?  Which  should  speak  first  on  the  street,  the  superior  or 
the  inferior?  Why?  I  low  should  the  inferior  respond?  Who  speaks  first,  the  lady 
or  gentleman?  The  hoy  or  the  girl?  When  boys  are  recognized,  how  should  they 
act?  How  shall  they  make  it  bow? 

M.  M.— 18 


210  SOCIAL  LAW. 

right  L*.nd  ;  if  on  the  left,  with  the  left  hand,  and  make  a 
slight  inclination  of  the  head.  There  is  sometimes  a  false 
idea  of  personal  independence  among  boys,  which  prevents 
their  making  a  polite  bow,  or  giving  a  civil  reply  ;  but  it  is 
a  very  vulgar  independence  that  disregards  the  laws  of  good 
manners. 

Smoking  in  company. — In  some  parts  of  the  country, 
gentlemen  are  never  seen  smoking  on  the  street,  and  it  would 
be  well  if  the  rule  were  universal ;  but  there  is  no  exception 
to  the  rule  that  prohibits  gentlemen,  everywhere,  from 
smoking  when  in  company  with  ladies  on  the  street.  Even 
if  the  lady  assures  him  that  smoking  is  not  offensive,  he  has 
no  right  to  presume  on  her  forbearance  in  that  manner,  and 
give  the  impression  to  those  who  pass  that  they  are  both 
devoid  of  the  culture  exhibited  by  well-bred  people. 

The  graceful  gait. — The  manner  of  walking  is  a  mattet 
of  more  importance  than  some  might  suppose,  without  re- 
flection ;  and  yet  the  impressions  that  we  derive  from  seeing 
a  stranger  walk  are  not  without  their  significance.  A  gen- 
tleman never  puts  on  a  pompous  manner,  and  a  lady  never 
struts.  The  style  of  walking  should  be  easy  and  graceful. 
The  toes  should  be  turned  out  slightly,  the  step  should  be 
firm,  decided,  and  moderately  long.  A  slouching,  irregular, 
unsteady  gait  is  very  ungraceful,  while  the  mincing,  wrig- 
gling, affected  style  adopted  by  some  women  is  as  uncom- 
fortable to  themselves  as  it  appears  ridiculous  and  unnatural 
to  those  who  see  it.  Dr.  Dio  Lewis,  in  his  charming  book, 
u  Our  Girls,"  gives  a*  rule  for  elegant  carriage  that  is  worth 
practicing.  He  says  :  "  Whoever  carries  the  chin  close  to 
the  neck  is  all  right  from  top  to  toe,  and  will  walk  well." 
There  seems  to  be  philosophy  in  the  suggestion,  for  if  the 

Is  it  true  independence  to  disregard  the  rules  of  politeness?  What  is  the  rule  in 
reference  to  smoking?  Is  it  important  to  learn  to  walk  gracefully?  Why?  What 
18  meant  by  Strutting?  How  shall  the  toes  he  directed?  Describe  the  step.  What 
shall  he  said  ol  wriggling?  Give  Dr.  Lewis's  rule  for  graceful  walking.  Why  is 
this  rule  a  good  one? 


BEHAVIOR  IN  CHURCH.  211 

chin  Mes  close  to  the  neck,  the  head  will  be  erect,  the  shoul- 
ders back,  and  the  chest  full.     The  recipe  is  worth  a  trial. 

In  walking,  the  breath  should  be  inhaled  through  the  nose, 
and  not  by  the  mouth,  which  should  be  kept  shut.  The  "  un- 
educated mouth"  is  one  of  the  indications  of  bad  breeding. 


CHAPTER   XXXVIII. 


BEHAVIOR   IN  CHURCH. 

It  is  presumed  that  young  people  know  and  are  willing  to 
respect  the  usages  of  the  church  which  it  is  their  custom  to 
attend  ;  but  as  it  may  not  be  so  clear  what  politeness  re- 
quires of  those  who  visit  churches  of  other  denominations, 
a  few  words  may  not  be  inappropriate  upon  the  subject. 
As  has  already  been  indicated  in  Chapter  XXVI,  the  right 
of  worship  is  one  of  the  inalienable  rights  of  every  man, 
and  it  is  one  of  the  glories  of  our  republican  government 
that  it  assures  to  every  man  the  full  enjoyment  of  this  right 
in  the  erection  of  houses  of  worship,  and  in  the  exercise  of 
any  forms  of  religious  service. 

Differences  in  worship. — There  is  a  marked  difference 
in  the  forms  of  worship  in  the  synagogue,  the  cathedral,  the 
church,  and  the  meeting-house,  and  if  the  Jews,  the  Catho- 
lics, the  Episcopalians,  or  the  Friends  will  open  their  doors, 
that  we  may  witness  their  ceremonies,  the  least  that  we  can 
do  in  accepting  their  invitation  is  to  behave  in  a  becoming 

How  shall  the  breath  be  inhaled  in  walking?     What  is  an  uneducated  mouth? 

What  is  the  subject  of  Chapter  XXXVIII  ?  Why  are  suggestions  made  on  this 
subject?  What  is  our  duty  if  we  visit  the  religious  services  of  those  who  differ 
from  us  in  faith?  Why? 


212  SOCIAL  LAW. 

manner.  No  more  serious  offense  can  be  committed  than 
to  show  disrespect  to  any  person's  religious  faith,  especially 
in  the  house  dedicated  to  the  worship  of  God.  As  our  at- 
tendance there  is  an  entirely  voluntary  matter,  we  shall  be 
inexcusable  if  we  injure  the  feelings  of  any  by  an  apparent 
disregard  of  the  sanctities  of  the  place. 

Punctuality. — Mrs.  Chapone  was  asked  why  she  always 
went  so  early  to  church.  "  Because,"  said  she,  u  it  is  a  part 
of  my  religion  not  to  disturb  the  religion  of  others."  Ap- 
preciating this  idea,  we  should  be  punctual  to  the  hour  ap- 
pointed for  the  services  to  commence,  or,  if  by  accident,  we 
arrive  too  late,  we  should  wait  at  the  door  during  the  open- 
ing exercise,  and  enter  when  there  is  a  change  in  the  service. 

A  respectful  entrance. — The  entrance  to  the  church 
should  be  in  as  noiseless  a  manner  as  possible,  and  with  as 
little  clattering  of  shoes  or  rustling  of  dresses  as  can  be 
made.  Such  exhibitions  as  are  sometimes  given  of  new 
fashions  by  those  who  enter  late  provoke  criticisms,  not  only 
unsuitable  to  the  time  and  place,  but  also  very  uncompli- 
mentary to  the  exhibitors.  Refined  people  never  display 
such  extreme  vulgarity.  If  we  are  not  acquainted  with  the 
usages  of  the  place,  an  officer  or  person  appointed  for  such 
duty  will  conduct  us  to  a  suitable  scat.  If  invited  to  follow 
him,  we  should  do  so,  taking  the  place  he  assigns,  and 
thanking  him  quietly,  at  least  by  a  smile,  for  his  courtesy. 

Cleanliness  in  church. — It  is  the  custom  of  the  Turks, 

when  they  enter  a  mosque,  which  is  a  Mahomedan  place  of 
worship,  to  take  oft"  their  shoes,  that  the  sacred  place  may 
not  be  defiled.  There  are  those  in  this  land  who,  when  they 
enter  even  their  own  church,  not  only  do  not  remove  their 

Why  is  it  insulting  to  behave  badly  in  church?  What  was  the  remark  of  Mrs. 
Chapone?  If  late  at  church,  how  shall  we  ict?  How  shall  w^-  enter.1  When  inc 
uF.:2r  .axes  us  in  charge,  what  shall  we  do?  How  do  the  Turks  enter  their  tnosoues? 
How  should  Christians  enter  their  houses  of  worship? 


BEHAVIOR  IN  CHURCH.  213 

shoes,  but  fail  also  to  clean  off  the  mud  that  adheres  to  them.* 
A  decent  respect  for  the  usages  of  good  society  might  prompt 
such  people  to  practice  the  external  rules  of  politeness,  even 
if  no  higher  motive  should  influence  them.  The  same  lack 
of  culture  is  manifest  in  those  who  enjoy  the  luxury  (  ?)  of  to- 
bacco chewing  during  the  church  service,  and  use  both  pew 
and  aisle  as  a  great  spittoon,  to  the  intense  disgust  of  those 
who  love  cleanliness  ;  to  the  annoyance  of  such  as  possess 
a  refined  taste,  and  to  the  mortification  of  those  who  ven- 
erate the  place  dedicated  to  the  service  of  God. 

Conduct  in  church. — If  the  services  are  such  that  we  may 
properly  join  them,  it  is  our  duty  to  do  so.  It  is  rude  to  sit 
when  the  congregation  stands,  unless  we  have  some  con- 
scientious scruples  against  standing.  If  there  be  anything 
strange  or  peculiar  in  the  ceremonies,  it  is  the  grossest  rude- 
ness to  express  any  marks  of  disapprobation  or  contempt  by 
talking  or  laughing.  Such  misconduct  is  inexcusable.  Nor  is 
it  proper  to  read  a  paper  or  book  during  the  service,  as  it 
appeals  disrespectful  to  the  minister,  the  choir,  and  the  con- 
gregation, by  an  implied  indifference  to  the  sermon  and  the 
services. 

Do  not  appear  to  be  inattentive,  nor  look  at  your  watch, 
nor  yawn,  nor  sleep,  nor  be  in  an  unbecoming  haste  to  leave 
when  the  exercises  are  over.  Unless  sickness  or  some  im- 
perative call  compel  you  to  leave  the  house,  you  should  re- 
main until  the  close  of  the  service.  When  the  congregation 
if  passing  from  the  house,  do  not  crowd  and  jostle,  as  if  you 
were  in  a  hurry  to  leave.  Be  calm,  decorous,  and  digni- 
fied. If  a  young  gentleman,  and  you  have  a  lady  in  charge, 
do  not  stand  outside  the  door  till  she  arrives,  but  accompany 
her  inside  to  the  door.  If  a  lady,  you  should  refuse  to  be  es- 
corted by  one  who  waits  outside  for  your  appearance. 

Is  it  respectful  and  polite  to  use  tobacco  in  church?  When  shall  we  join  the  serv- 
ici-sr  Shall  we  indicate  an  approval  or  disapproval  of  the  services?  Why?  What  is 
it  improper  to  do  in  church?  Is  it  polite  to  leave  the  house  during  the  services?  I  low 
shall  a  young  gentleman  act  who  escorts  a  lady?  Is  it  polite  to  wait  outside?  How 
should  a  lady  act  toward  one  who  will  not  escort  her  in  the  house? 


214  SOCIAL  LAW. 


CHAPTER  XXXIX. 


BEHAVIOR   IN   THE   CONCERT   OR   LECTURE   ROOM. 

When  we  buy  a  ticket  to  a  concert  or  lecture,  \ve  pur- 
chase a  right  to  all  the  enjoyment  the  entertainment  affords, 
subject,  however,  to  the  restriction  that  we  do  not  interfere 
with  the  rights  of  others.  We  may  secure  a  reserved  seat, 
but  have  no  right  to  go  in  at  such  a  time  or  in  such  a  man- 
ner as  to  disturb  others  after  the  exercises  have  commenced. 
If  the  seats  have  not  been  reserved,  those  who  come  first 
have  the  choice. 

The  tardy.— It  is  not  uncommon  to  see  men  and  women 
enter  the  hall  after  the  exercises  have  begun,  who  seem  ut- 
terly ignorant  of  the  proprieties  of  the  place,  or  indifferent 
to  the  rights  of  all  present.  Oftentimes  they  take  no  care 
to  come  in  gently,  and  manifest  no  desire,  apparently,  to 
avoid  the  disturbance  their  entrance  occasions.  It  is  such 
women  that  push  up  far  to  the  front,  and  stand  at  some  gen- 
tleman's side,  who  has  come  early  and  secured  a  seat,  in  the 
expectation  that  he  will  surrender  his  place.  Gentlemen 
are  thus  sometimes  deprived  of  their  rights  by  the  coarse 
manners  of  an  unfeeling  selfish  woman,  who  has  not  even 
the  politeness  to  acknowledge  the  courtesy. 

A  lady  should  feel  a  great  reluctance  in  depriving  an  ac- 
quaintance, and  much  more  a  stranger,  of  a  seat  to  which 
she  has  no  claim.  Any  gentleman  who  surrenders  his  seat 
under  such  circumstances  does  it  out  of  pure  gallantry,  and 

What  is  the  subject  of  Chapter  XXXIX  ?  What  rights  does  the  purchase  of  a 
ticket  give  us?  Have  others  a  right  to  disturb  us?  Have  we  any  rights  that  others 
have  not?  Have  we  a  right  to  come  late?  How  do  rude  people  act?  Has  a  woman 
a  right  to  a  choice  seat  when  she  comes  late?  If  a  gentleman  gives  her  his  seat, 
huw  should  she.act? 


THE  CONCERT  OR  LECTURE  ROOM.  215 

any  lady  who  receives  such  a  favor  should  feel  under  special 
obligations,  and  promptly  return  her  thanks  to  the  donor. 
The  neglect  of  such  an  acknowledgment  is  a  mark  of  very 
bad  breeding. 

The  talkative  and  restless. — The  signs  that  distinguish 

rude  pupils  in  school  are  the  very  same  that  mark  the  impo- 
lite at  the  concert.  They  talk  and  chatter  and  simper,  to 
the  intense  disgust  and  annoyance  of  the  really  discrimi- 
nating and  intelligent  portion  of  the  audience.  Well-bred 
persons  pay  more  respect  to  the  rights  and  feelings  of  their 
neighbors  than  to  indulge  their  own  selfishness  in  that  man- 
ner. The  cracking  and  eating  of  nuts,  and  the  rustling  of 
fans,  programmes,  and  dresses  are  all  exhibitions  of  thought- 
less rudeness,  and  are  unbecoming  in  a  place  devoted  to  lit- 
erary or  musical  culture. 

The  Opening. — Young  folks,  on  such  occasions,  are  some- 
times excited.  They  lose  their  self-possession,  and  become 
impatient  for  the  exercises  to  begin.  Feeling  in  this  condi- 
tion, they  offend  against  good  taste  by  whistling,  cat-calling, 
and  shouting.  Such  exhibitions  of  vulgarity  do  not  distin- 
guish refined  and  polished  people,  and  always  give  offense 
to  the  better  and  more  cultivated  portion  of  the  audience. 

Approbation. — If  the  sentiments  of  the  speaker  or  per- 
former are  agreeable,  we  may  approve  them  by  the  clapping 
of  hands  for  his  encouragement,  but  if  they  do  not  meet  our 
approbation,  we  need  not  offend  others  by  hissing  or  giving 
other  evidences  of  disapproval.  We  must  bear  in  mind  that 
every  man  and  woman  has  a  right  to  express  opinions  in 
this  country,  and  if  we  do  not  like  them  we  are  not  com- 
pelled to  hear  them  ;  but  if  we  go  to  learn,  it  is  our  duty  to 

Flow  do  nide  people  act  during  the  exercises?  Do  bad  school  habits  lead  to  nr- 
politcness  elsewhere?  How  do  well-bred  people  act  in  this  respect?  How  shoul  I 
yo'.injr  people  act  before  the  exercises  commence?  How  shall  we  approve  the  exer- 
cises? If  we  can  not  approve,  have  we  a  right  to  offend  by  our  disapproval?  Why? 


21G  SOCIAL  LAW. 

listen  patiently  and  forbearingly.  Stamping  is  a  very  objec- 
tionable form  of  applause,  since  it  usually  raises  a  dust,  that 
is  very  disagreeable  to  the  audience. 

Going  Out. — It  frequently  happens  in  concerts  and  other 
entertainments  of  a  similar  character,  that  the  programme 
is  divided  into  two  or  three  parts,  in  order  to  rest  the  per- 
formers, or  to  give  the  audience  an  opportunity  to  talk  and 
shift  their  seats.  This  relaxation  is  enjoyable  in  proportion 
as  the  attention  has  been  closely  riveted  upon  the  perform- 
ance. At  such  times  it  is  very  bad  taste  for  young  men  to 
get  up  and  leave  the  room.  The  impression  will  be  left  on 
the  minds  of  many  that  they  are  going  out  to  get  some  stim- 
ulus, which  will  enable  them  to  endure  the  remainder  of  the 
programme.  If  the  conjecture  is  true,  it  is  not  to  their 
credit  that  they  can  not  sit  a  few  hours  without  drinking ; 
if  untrue,  the  appearance  of  such  indulgence  will  be  pre- 
vented by  their  retaining  their  seats. 

Company.  — It  is  one  of  the  rudest  breaches  of  politeness 
for  a  lady  to  intimate  to  a  gentleman  that  she  would  be 
pleased  to  have  him  escort  her  to  any  public  entertainment, 
especially  where  tickets  are  to  be  purchased.  Such  conduct 
would  place  her  under  a  very  unpleasant  sense  of  obliga- 
tion, and  may  be  the  cause  of  much  embarrassment  to  the 
gentleman.  He  may  have  other  plans  which  will  be  dis- 
turbed by  such  an  invitation,  or,  if  he  be  in  limited  circum- 
stances, the  loss  of  the  money  may  prove  a  serious  inconven- 
ience. If  he  gives  the  lady  an  invitation,  it  rests  with  her 
to  accept  it,  or  respectfully  to  decline. 

No  young  lady  will  accept  such  politeness  without  the 
approbation  of  her  family  and  friends,  since  it  is  probable 
that  they  have  better  opportunities  of  knowing  whether  all 

Why  is  stamping  objectionable?  Why  is  the  programme  divided?  Why  should 
young  men  not  go  out?  Is  it  polite  for  :i  lady  to  hint  to  a  gentleman  to  attend  her? 
Why?  Why  is  it  well  Tor  a  young  lady  always  to  consult  lu;r  friends  before  ac- 
'jcpting  an  invitation.'' 


THE  CONCERT  OR  LECTURE  ROOM.  217 

the  circumstances  are  suitable.  Before  the  hour  appointed, 
the  young  gentleman  should  call  at  her  residence,  when  she, 
anticipating  his  coming,  sho  .Id  be  ready,  without  delay,  to 
accompany  him.  Sometimes  young  ladies  are  very  incon- 
siderate. Although  they  are  aware  they  will  be  called  lor, 
they  postpone  their  preparation  until  it  is  so  late  that  they 
lose  much  of  their  pleasure  in  their  hurry,  or  mortify  their 
friends  by  coming  late. 

If  a  lady  declines  to  accompany  a  young  gentleman,  she 
should  not  mention  it  under  any  circumstances.  It  is  very 
unbecoming,  when  he  is  so  polite  as  to  offer  her  a  kindness, 
that  she  should  add  an  insult  to  the  refusal  by  telling  it.  A 
real  lady  is  never  boastful  of  her  ability  to  win  admiration, 
and,  much  less,  should  she  be  willing  to  triumph  over  those 
whose  attentions  she  has  declined.  On  entering  the  place  of 
amusement,  the  gentleman  shouLl  precede  the  lady,  secure  a 
seat  for  her,  and  not  let  her  hunt  one  for  herself.  It  is  ex- 
tremely indelicate  for  a  lady  ever  to  suggest  that  a  gentleman 
should  make  a  purchase  of  any  luxury,  as  fruit,  nuts',  or  re- 
freshing drink,  although  it  would  be  proper  to  request  him 
to  procure  a  glass  of  water.  The  latter,  generally,  could  be 
easily  obtained  by  a  little  personal  effort,  which  he  would 
gladly  make  ;  while  the  former  might  cost  what  he  could  ill 
afford  to  spend. 

The  return.— When  the  exercises  are  over,  the  gentleman 
should  accompany  the  lady  to  her  home.  If  the  hour  is 
suitable,  the  lady  may  invite  him  into  the  house;  but,  if 
it  is  too  late,  she  should  say,  very  frankly  :  u  It  is  too  late  to 
invite  you  to  come  in,  but  I  shall  be  pleased  to  have  you 
call  again."  It  is  very  unbecoming  for  young  people  to 

Why  should  the  young-  lady  always  be  ready  at  the  time  appointed?  If  a  ladv 
declines  an  invitation,  why  is  it  impolite  to  mention  it?  Has  a  lady  a  ri«rht  to  wound 
the  feelings  of  one  whom  she  may  not  admire?  Does  a  lady  ever  Boast  of  her  ad- 
mirers? Why  should  the  gentleman  always  secure  the  lady  a  seat?  Should  a  lady 
suggest  the  purchase  of  any  luxury  for  herself?  May  a  lady  ask  for  a  glass  o1 
water?  When  may  the  lady  invite  the  gentleman  into  her  house? 

M.  M-— 19 


//TTu 


218  SOCIAL  LAW. 

stand  at  the  gate  to  converse,  and  may  give  rise  to  unpleasant 
remarks.  No  young  lady  can  be  too  careful  to  prevent  t  ic 
appearance  of  any  familiarity  that  may  not  seem  to  be  sanc- 
tioned by  her  parents  and  friends.  If  the  gentleman  enters 
the  house,  he  should  be  too  prudent  to  prolong  his  stay  be- 
yond a  proper  hour,  and  thus  u  wear  out  his  welcome." 
Such  thoughtlessness  may  interfere  very  seriously  with  die 
arrangements  of  the  household,  and  prove  a  real  trespass 
upon  the  time  and  good  nature  of  the  lady  herself. 


CHAPTER  XL. 


GALLANTRY. 

One  of  the  distinguishing  features  of  our  times  is  the  re- 
spect that  is  shown  to  woman.  The  lowest  civilization 
exhibits  the  female  as  degraded  and  oppressed  ;  treated  like 
a  beast  of  burden,  and  made  entirely  dependent  upon  man  ; 
while  the  condition  of  society  in  which  we  live  is  made  re- 
markable by  the  fact  that  she  is  recognized  as  the  equal  of 
man,  socially  and  religiously,  and  fit  to  be  his  trusted  friend 
and  counselor.  Her  claims  to  the  best  education  are  re- 
spected, so  that  she  may  become  intellectually  as  great  as 
her  industry,  her  capacity,  and  her  ambition  will  allow. 
There  is  no  limit  to  woman's  influence  for  good  or  evil. 
What  she  is  fitted  to  do  she  may  accomplish,  and  every  dar 
her  ability  is  demonstrated  in  new  and  hitherto  untried  fields 
of  exertion. 

Is  it  polite  or  prudent  to  stand  outside?     How  \oi\g  may  a  gentleman  remain? 

What  is  the  subject  of  Chapter  XL?  What  distinguishes  this  ;i<re  from  former 
a'/es?  What  is  the  condition  of  woman  with  us?  Wiia'  is  said  of  the  education  ot 
women? 


GALLANTRY.  219 

Home. — The  place  above  all  others  in  which  woman's 
inspiration  is  happiest  and  best  is  as  wife,  mother,  sister,  or 
iriend,  at  home.  It  is  there  in  these  relations  that  we  learn 
to  know  her  best  and  love  her  most.  For  young  men  to 
reverence  the  sex  is  but  to  pay  a  tribute  of  love  to  the  influ- 
ence of  their  own  mothers.  The  highest  compliment  that 
can  be  offered  a  young  man  is  that  he  is  a  tender,  devoted 
son  and  brother,  and  the  worthiest  sentiment  that  can  be 
uttered  in  praise  of  a  woman  is  that  she  inspires  a  son  or  a 
brother  with  such  respect  and  affection. 

The  roughs. — There  is  a  class  of  young  men  who  affect 
a  contempt  of  the  female  sex  ;  who  speak  disrespectfully  of 
their  mothers,  and  treat  their  sisters  with  derision.  The 
condition  of  such  persons  is  not  to  be  envied,  as  they  are 
losing  the  happiest,  purest,  and  most  elevating  influences  of 
life.  A  brother  and  sister  whose  ages  are  nearly  equal 
should  always  associate  together.  It  ought  to  be  a  matter 
of  principle  with  them  that  one  should  never  accept  a  social 
invitation  which  had  not  been  extended  to  the  other.  Each 
will  be  a  protection  and  an  assistance  to  the  other.  Each 
should  defer  to  the  other's  comfort,  convenience,  and  tastes. 
Common  interests  and  desires  would  make  such  companion- 
ship a  source  of  constant  and  unfailing  happiness.  Plappy 
the  brother  who  has  a  gentle,  kind,  devoted  sister,  whose 
confidence  is  his  safeguard,  and  thrice  happy  the  sister  who 
can  command  the  affectionate  attention  of  an  honorable  and 
virtuous  brother. 

The  gentleman. — A  gentleman  is  always  distinguished 
!>y  his  respectful  attentions  to  women.  He  never  utteis  a 
•.vord  concerning  the  sex  which  his  own  mother  would  blush 

Where  is  the  place  in  which  woman's  influence  is  best  felt?  What  is  the  highest 
compliment  that  can  he  paid  a  young-  man?  What  to  a  woman?  Who  are  they 
•who  speak  disrespectfully  of  women?  How  should  a  brother  and  sister  treat  each 
other?  Why?  What  influences  may  brother  and  sister  exert  over  each  other?  How 
is  a  gentleman  always  distinguished?  In  language?  In  manners? 


220  SOCIAL  LAW. 

to  hear,  and  he  never  willingly  listens  to  anything  that  an 
honorable  man  would  be  ashamed  to  speak.  He  has  no 
slights  for  the  aged  grandmother,  whose  eyes  are  dim,  whose 
steps  are  feeble,  and  whose  hands  are  weak.  No  rude  jest 
escapes  his  lips  in  ridicule  of  the  decaying  beauty  of  a 
maiden  aunt.  He  feels  that  he  should  be  the  protector  and 
friend  of  those  who  are  weak  and  helpless.  His  gallantry 
does  not  consist  in  dancing  attendance  upon  his  own  par- 
ticular friends  for  a  selfish  gratification,  to  the  neglect  of 
every  one  beside. 

The  hoiden.— The  hoiden  is  defined  to  be  a  rude,  rough, 
romping  girl.  The  term  will  apply  to  such  as  are  not  re- 
strained by  the  rules  of  polite  society  to  be  courteous  and 
civil,  but  are  continually  planning  and  performing  unmaid- 
enly  actions.  A  kind  of  independence  which  asserts  itself 
in  always  doing  right,  is  not  the  kind  that  charms  the  hoiden. 
She  delights  to  indulge  in  violations  of  propriety,  which 
sometimes  shock  and  always  annoy  her  more  discreet  com- 
panions. Such  a  character  is  not  the  one  that  wins  com- 
mendation, much  less  admiration  and  respect,  from  good 
society.  Young  men  may  appear  to  enjoy  her  company,  but 
she  can  never  be  regarded  with  that  high  esteem  which  arises 
from  confidence  in  her  modesty  and  reliance  upon  her  good 
sense. 

The  prude. — The  prude  is  defined  to  be  a  female  of  ex- 
treme reserve,  who  affects  peculiar  delicacy  and  coyness  of 
manners.  This  character  is  cold,  dignified,  and  unsociable  ; 
always  fearful  of  compromising  her  reputation  ;  always 
sensitive,  censorious,  and  apt  to  misinterpret  the  words  and 
actions  of  others.  It  is  difficult  to  determine  which  is  the 
least  entitled  to  respect,  the  hoiden  or  the  prude  ;  both  are 
unlovely  and  unwomanly. 

What  is  a  hoiden?  How  does  she  act?  Does  such  a  person  win  respect  from  any 
one?  Why  do  young  men  appear  to  enjoy  her  company?  Do  they  regard  her  with 
(.•sU:i-Mi?  What  is  a  prude?  What  is  tiie  difference  between  the  hoiden  and  the 
prude? 


GALLANTRY.  221 

The  sociable. — The  place  above  all  others  in  which  these 
peculiar  and  striking  phases  of  character  are  manifested  is 
in  the  sociable  or  small  party.  The  excitement  incident  to 
such  an  assembly  tends  to  exhibit  the  natural  dispositions  of 
each  individual.  Some,  and  this  applies  to  both  sexes,  are 
noisy,  rude,  thoughtless,  and  inconsiderate  ;  while  others  are 
cold,  formal,  and  constrained.  To  neutralize  these  diversi- 
ties, and  enable  all  to  contribute  to  the  enjoyment  of  the  oc- 
casion, games  and  amusements  of  all  kinds  are  brought  into 
requisition. 

Indoor  recreations.— The  subject  of  amusements  has 
already  been  considered  in  Chapter  XXII.  There  is  a  great 
diversity  in  the  forms  of  recreation  which  may  be  enjoyed 
by  the  young  indoors.  Some  of  these  are  ingenious,  amus- 
ing, and  instructive.  Every  one  in  the  company  should  join 
in  any  diversion  which  does  not  violate  his  conscience  or  his 
sense  of  propriety.  Any  play  that  is  rough  and  rude,  in 
which  there  is  danger  of  injury  to  persons,  to  furniture,  or 
to  clothing,  ought  not  to  be  tolerated  in  the  house.  Such 
exercise  is  for  the  open  air  and  the  lawn.  That  amusement 
which  permits  any  improper  familiarity  between  the  sexes 
is  not  in  good  taste.  If  the  game  requires  the  boys  to  catch, 
and  struggle,  and  wrestle  with  the  girls,  or  even  to  put  their 
hands  upon  their  persons,  or  to  kiss  them,  it  is  of  very  doubt- 
ful propriety.  Such  freedom  is  not  consistent  with  that  re- 
spect which  the  sexes  should  cultivate  for  each  other. 

Familiarity.  -  No  girl  should  permit  a  boy  to  be  so  fa- 
miliar as  to  toy  with  her  hands,  or  play  with  her  rings  ;  to 
handle  her  curls,  or  encircle  her  waist  with  his  arm.  Such 
impudent  intimacy  should  never  be  tolerated  for  a  moment. 
No  gentleman  will  attempt  it ;  no  lady  will  permit  it. 

How  is  character  displayed  at  the  sociable?    Why  are  games  and  plays  intro- 

dm-L-d?     What  games  arc  unsuitable  for  indoors?    What  is  said  of  hoys  and  girls 

ling?     Can  hoys  and  girls  respect  each  other  when  they  permit  such  improper 

familiarity?    How  must  a  girl  conduct  herself  to  be  respected?    Should  a  gentleman 

ever  lay  his  hands  familiarly  upon  a  young  lady? 


222  SOCIAL  LAW. 

The  witty  reproof, — That  was  a  witty  reproof  adminis- 
tered to  a  thoughtless  young  man  by  a  young  lady.  As  they 
were  sitting  together  on  the  sofa,  he  carelessly  extended  his 
arm  upon  the  back  of  the  seat  behind  her.  "Does  your 
arm  pain  you?"  said  she.  "Why,  no,"  he  replied;  "hi  t 
why  did  you  ask?"  "  I  thought  it  must  pain  you,  lor  I  co- 
serve  it  is  badly  out  of  place." 


CHAPTER  XLI. 


HINTS   FOR  VISITING. 

Courtesy  to  Strangers. — When  strangers  enter  a  com- 
munity, either  to  make  a  visit  or  to  secure  a  home,  politeness 
requires  that  those  who  desire  to  make  their  acquaintance 
shall  manifest  their  disposition  to  be  sociable,  by  giving  them 
the  first  call.  The  moral  law,  no  less  than  the  social,  re- 
quires that  we  shall  treat  them  with  courtesy  and  kindness, 
as  it  is  written,  "  Be  not  forgetful  to  entertain  strangers" 
As  a  general  rule,  nothing  is  more  grateful  to  a  person  of 
refinement,  in  a  strange  place,  than  to  receive  evidences  of 
kind  consideration  and  friendly  regard  from  those  into  whose 
midst  he  is  accidentally  thrown.  When  a  call  is  made  upon 
a  stranger,  he  or  she  should  be  politely  invited  to  retuin  the 
compliment,  which  should  be  done  at  the  earliest  conve- 
nience. 

The  formal  call. — It  frequently  happens  that  persons 
have  a  long  list  of  acquaintances,  with  whom,  on  account 

Give  the  anecdote.     How  was  the  gentleman's  arm  o.it  of  place? 

What  is  the  subject  of  Chapter  XLI  ?  When  strangers  arrive,  how  should  they 
b«r  treated?  Who  should  make  the  first  call?  What  does  the  moral  law  command? 
How  should  we  feel,  if  we  were  strangers,  to  receive  attention  from  those  we  had 
not  known?  How  shall  stranger.?  act  when  called  upon? 


HINTS  FOR  VISITING.  223 

of  the  pressure  of  domestic  cares,  or  other  imoortant  busi- 
ness, which  demands  the  greater  part  of  their  time,  they  can 
not  be  on  terms  of  intimacy,  and  yet  who  desire  to  cultivate 
their  friendship  by  the  exercise  at  least  of  a  formal  socia- 
bility. In  order  to  accommodate  this  social  necessity  for 
recognition,  it  is  the  custom  to  make  brief  visits  or  calls,  at 
such  times  as  are  convenient,  upon  those  with  whom  we  are 
accustomed  to  associate.  As  .the  call  is  necessarily  short, 
it  is  not  expected  that  ladies  shall  remove  their  bonnets  or 
shawls.  When  calls  of  this  kind  are  made,  and  the  same 
may  be  said  of  all  visits,  the  visitor  should  alwa\  s  enter  at 
the  front  door,  but  never  until  after  giving  a  warning  by  the 
knocker  or  door-bell.  The  degree  oi  intimacy  which  would 
justify  the  violation  of  this  rule,  and  especially  an  entrance 
without  the  use  of  the  knocker  or  bell,  should  be  very  clearly 
established.  Such  intercourse  is  too  unceremonious  to  base 
upon  it  any  reasonable  expectation  of  permanence,  since, 
"  Too  much  familiarity  breeds  contempt  " 

When  the  summons  is  answered  by  the  opening  of  the 
door,  inquiry  should  be  made  for  the  person  or  persons  in 
whose  honor  the  call  is  made  ;  if  they  are  not  in,  or  circum- 
s^ances  prevent  their  appearance,  the  caller  may  leave  a 
card,  upon  which  his  or  her  name  is  written,  which  shows 
that  the  call  has  been  made.  If  cards  are  not  prepared,  a 
verbal  message  may  be  left,  though  it  is  less  likely  to  be 
delivered.  In  such  cases,  the  card  or  the  message  stands 
instead  of  the  call. 

When  calls  are  not  returned,  it  is  understood  that  even  a 
formal  sociability  is  not  considered  agreeable. 

The  social  Visit. — The  call  is  a  visit  of  ceremony  among 
acquaintances,  but  the  social  visit  is  the  informal  ineetn.g 

Why  are  formal  calls  made?  Is  it  expected  that  ladies  making-  calls  shall  remain 
long?  Why?  At  which  door  shall  we  enter  a  neighbor's  house?  Why  shall  we 
knock  or  ring?  What  is  the  meaning  of  the  proverb,  "  Too  much  freedom  breeds 
contempt?"  When  shall  cards  be  used?  Why?  What  is  understood  when  the 
vail  is  not  returned?  What  id  the  dlHerc-nee  ii<:«.ween  a  call  and  a  social  visit? 


2J4  SOCIAL  LAW. 

of  intimate  friends,  who  may  spend  hours  in  each  others' 
society,  with  mutual  pleasure  and  profit.  Such  meetings 
may  be  accidental,  as  when  friends  drop  in  to  enjoy  a  pleas- 
ant evening  with  a  neighbor,  without  invitation  or  previous 
notice  on  either  side.  In  these  little  gatherings,  the  cere- 
mony and  style  of  more  formal  visits  are  dispensed  with,  and 
hearty  good  will  and  neighborly  love  and  kindness  have  their 
freest  and  happiest  manifestations  in  conversation,  music,  or 
other  recreation. 

If  no  previous  announcement  of  the  visit  has  been  sent, 
the  visitor  must  not  feel  hurt  if  he  finds,  on  his  arrival,  that 
a  former  engagement  will  prevent  his  friends  from  affording 
him  the  anticipated  pleasure.  He  should  excuse  them  to 
fulfill  their  appointments,  and  lay  his  plans  to  come  again 
under  more  favorable  circumstances. 

The  invitation. — When  an  invitation  to  make  a  visit  is 
received,  we  should  be  careful  to  be  punctual  to  the  hour 
appointed.  It  is  no  compliment  to  our  entertainer  to  go  to 
his  house  at  nine,  when  we  were  invited  at  seven  o'clock. 
It  is  fair  to  presume  that  we  are  expected  at  the  time  indi- 
cated in  the  invitation,  and  if  we  are  detained,  an  apology 
should  be  made  for  the  apparent  neglect. 

The  arrival. — When  we  enter  the  house,  we  should  .-.1- 
ways  s?ek  the  host  and  hostess,  that  they  may  know  of  our 
arrival,  and  they  will  introduce  us  to  the  other  members  of 
the  family  or  company. 

Sociability. — We  should  always  bear  in  mind  that  it  is 
our  duty  to  assist  in  entertaining  and  making  others  happv, 
and,  if  possible,  in  relieving  the  embarrassment  of  those 
\\  ho  are  not  self-possessed.  Particular  attention  should  be 

May  an  accidental  visitor  interfere  with  the  arrangements  of  his  friends?  Why 
are  habits  of  punctuality  desirable?  When  should  we  pa  to  visit?  What  shall 
we  do  on  our  arrival?  Do  we  accept  the  invitation  to  entertain  or  to  be  entertained? 
What  is  our  dutv?  To  whom  should  we  show  attention?  Whv? 


HINTS  FOR  VISITING.  225 

shown  to  the  aged,  the  s'ck,  and  the  deformed  ;  not  in  such 
a  way  us  to  make  them  conspicuous,  but  only  to  render  them 
happy  and  comfortable.  A  kind  word  and  a  pleasant  smile 
should  be  ready  for  everyone.  Care  should  always  be  taken 
not  to  show  particular  or  too  frequent  attention  in  company 
to  our  favorites,  lest  it  may  excite  jealous  feelings  and  un- 
pleasant remarks. 

Lauglimg. — Do  not  simper.  If  there  is  anything  to  enjoy 
that  is  worthy  of  a  laugh,  laugh  heartily  ;  but  remember 
that  uproarious,  boisterous  mirth  is  exceedingly  vulgar.  The 
ruder  the  people  are,  the  louder  and  coarser  will  be  their 
expressions  of  enjoyment. 

Social  entertainment. — If  a  person  is  requested  to  di- 
vert the  company  with  instrumental  music,  a  song,  or  a  story, 
we  should  stop  our  conversation,  and  listen  respectfully  till 
it  is  ended.  Possibly  the  entertainment  may  not  be  very 
agreeable  to  us,  but  the  respect  we  owe  to  the  company, 
who,  it  may  be,  are  very  much  pleased,  and  to  the  performer, 
who  is  trying  to  gratify  us,  should  compel  us  to  be  attentive. 
Loud  talking  and  immoderate  laughter  are  frequently  heard 
during  the  performance  of  music  from  those  whose  selfish- 
ness will  not  permit  them  to  make  any  sacrifice  of  their  own 
pleasure  for  the  gratification  of  others. 

It  is  very  rude  for  a  young  person  to  offer  to  entertain  a 
company  without  an  invitation.  When  one  has  the  ability 
to  sing  or  play  well,  and  is  invited  to  perform,  he  should  do 
so  promptly  and  gracefully,  nor  wait  to  be  urged.  Young 
people  sometimes  expect  a  great  deal  of  coaxing  before  they 
comply  with  a  polite  request.  When  one  accepts  the  invi- 
tation to  sing  or  play,  he  should  be  very  careful  not  to  weary 
the  audience  by  continuing  the  effort  too  long.  It  is  better 

Wlr.it  kind  of  a  laugh  characterizes  vulgar  people?  How  should  we  act  when 
others  are  invited  to  sing  and  play?  Should  a  young  person  invite  himself  to  sing 
orp':iy?  Why?  Should  he  decline  when  invited?  Should  he  wait  to  be  coaxed? 
How  long  shall  one  sing? 


220  SOCIAL  LAW. 

to  err  on  the  safe  side  by  singing  too  little  than  to  cause  an- 
noyance to  those  who  would  prefer  a  change. 

We  should  never  ask  any  person  to  sing  or  play  unless  we 
are  very  sure  it  will  be  generally  agreeable.  To  give  such 
an  invitation  as  a  mere  compliment,  without  desirirgto  have 
it  accepted,  is  extremely  rude  and  hypocritical.  When  a 
person  declines  to  exhibit  his  accomplishments,  it  is  not  po- 
lite to  insist,  as  there  may  be  good  reasons  for  the  refusal, 
which  it  would  be  improper  to  make  known  to  the  company. 

Practical  jokes.— Never  engage  in  a  practical  joke.  In 

the  town  of  W ,  Pa.,  some  frolicsome  girls  determined 

to  amuse  themselves  by  perpetrating  a  joke  at  the  expense 
of  Miss  S.  Dressing  up  a  broom  in  a  white  sheet,  they 
made  it  appear  as  a  tall,  ghostly  person.  As  Miss  S.  was 
sitting  in  her  room,  in  the  dusk  of  evening,  with  her  back 
to  the  door,  the  apparition,  borne  by  one  of  the  party,  en- 
tered quietly,  and  approached  her.  The  joke  was  expected 
to  be  very  amusing,  and  the  girls  gathered  around  the  door 
to  enjoy  the  sport.  As  soon  as  the  young  lady  saw  the  un- 
couth object  bending  over  her,  she  screamed  with  terror,  and 
suddenly  became  unconscious. 

So  great  was  the  shock  to  her  nervous  system  that  it  was 
feared  she  never  would  recover.  Long  weeks  of  illness  fol- 
lowed,.and  during  her  delirium  she  would  cry  most  piteously 
and  beg  that  her  friends  would  take  that  horrid  thing  from 
her  sight.  Of  course,  the  girls  never  intended  such  fun  as 
that ;  nor  do  young  people  generally  suppose  that  their 
jokes  will  be  attended  with  serious  consequences;  but  as 
they  always  involve  mortification  or  annoyance  to  some 
one,  they  never  should  be  practiced.  Generally,  such  fun  is 
played  upon  some  one  who  is  weak  or  credulous,  and  is  not 

Is  it  right  to  ask  a  person  to  sing-  merely  as  a  compliment?  Should  we  invite  a 
person  to  entertain  the  company?  Why  should  we  not  insist  upon  a  person's  singing? 
(Jive  the  practical  joke.  Do  young  persons  intend  to  do  serious  injury?  Is  it  ex- 
cusable on  that  account?  What  kind  of  persons  are  generally  made  the  subjects  of 
practkal  jokes? 


HINTS  FOR  VISITING.  227 

a  favorite,  and  on  this  account,  if  for  no  other  reason,  no 
brave,  generous,  or  right-minded  person  would  give  it  coun- 
tenance. 

Sitting  ill  company. — Gracefulness  should  be  studied 
in  all  our  actions.  In  sitting,  we  should  never  assume  a 
lounging  position.  The  body  should  be  erect,  .and  yet  not 
stiff  and  ungainly.  The  feet  should  not  be  extended  nor 
spread  apart ;  nor  should  they  be  rested  upon  the  rungs  of 
the  chair,  since  the  position  is  not  graceful,  and  the  polished 
surface  may  be  injured  by  contact  with  the  shoes.  Do  not 
sit  astride  of  a  chair,  nor  tilt  it  back  against  the  wall  or  the 
furniture.  Young  persons  should  always  give  a  seat  to  their 
superiors  in  age  and  station.  If  possible,  we  should  not  sit 
With  our  backs  lo  the  company. 

Standing  in  company.— Restlessness  should  not  be  man- 
ifested by  continually  changing  the  positions  of  the  feet,  and 
by  springing  the  ankles  from  side  to  side.  Stand  firm  and 
erect.  It  is  not  courteous  to  turn  the  back  toward  any  of  the 
company,  or  to  pass  between  them  and  the  fire  or  stove. 
If  compelled  to  pass  between  the  fiie  and  the  company,  wre 
should  politely  ask  them  to  pardon  the  necessity  Young 
people  should  not  lean  on  each  other  when  standing  to- 
gether. For  a  person  to  rest  the  foot  upon  a  chair  or  a 
chair  wing  is  very  impolite.  Boys  should  not  contract  the 
habit  of  standing  in  company  with  their  hands  in  their 
pockets  ;  it  is  not  graceful. 

Annoyances. — The  habits  of  drumming  with  the  fingers 
on  the  furniture,  beating  time  with  the  feet,  humming,  and 
whistling,  indicate  a  want  of  good  breeding,  and  are  very 
offensive  to  refined  people.  A  boy  may,  with  great  pro- 
is  it  brave  or  manly  to  frighten  the  weak  ami  timid?  What  is  the  golden  rule? 
How  shall  wj  sit  in  company?  How  do  ungraceful  and  impolite  persons  sit?  How 
s'lall  we  staii  I  in.convxinv?  How  do  ungraceful  people  stand?  What  are  some  of 
t'v:  aim  <yin'r  Irihits  of  rude  people?  Is  it  polite  to  whistle  in  the  house  or  in  com- 
pany uninvited? 


228  SOCIAL.  LAW. 

priety,  entertain  himself  by  whistling  when  he  is  alone,  but 
to  do  it  in  the  house,  or  in  company,  without  a  special  invi- 
tation, is  unpardonable.  If  the  hair  is  not  satisfactorily  ar- 
ranged, we  should  retire  to  a  suitable  place  to  attend  to  it. 
To  comb  the  hair,  or  scratch  the  head,  or  pick  the  face  or 
nose  or  ears,  or  clean  the  nails,  indicates  a  want  of  proper 
respect  for  the  company.  Such  actions  are  not  in  good 
taste.  Nor  should  we  blow  the  nose  without  using  the 
handkerchief. 

TobaCCO. — The  subject  of  habit  has  been  treated  in  Chap- 
ter II,  and  amusements  in  Chapter  XXII.  If,  alter  a  con- 
scientious study  of  these  two  chapters,  any  of  our  boys  and 
girls  determine  to  use  tobacco,  in  any  form,  it  would  be  folly 
in  us  to  attempt  a  further  argument  to  dissuade  them.  All 
that  can  be  hoped  is,  that  in  using  the  indulgence,  they  shall 
neither  interfere  with  their  neighbors'  rights  nor  offend  their 
tastes.  Cleanliness  of  the  clothes,  hair,  and  teeth  have  also 
been  alluded  to  in  preceding  chapters.  Gentlemen  do  not 
spit  in  company,  particularly  upon  the  carpets  or  on  the 
stove.  Some  persons  put  spittoons  in  their  parlors  rather 
than  have  their  floors  defiled  ;  but  it  is  a  sorry  confession 
that  some  of  their  visitors  are  selfish,  ill-bred  people. 

The  handkerchief. — There  are  some  articles  of  the  toilet 
that  are  designed  especially  for  the  use  of  the  owner,  and 
no  other.  Every  person  should  have  and  use  his  own  hair- 
brush, tooth-brush,  tooth-pick,  and  handkerchief.  Never 
ofler  your  handkerchief  to  your  friend,  except  it  may  be  to 
clean  the  mud  from  his  clothes,  or  some  such  purpose.  He 
may  not  wish  to  use  it,  and  yet  will  not  wish  to  offend  you 
by  a  refusal.  If  at  any  time  you  may  be  compelled  to  bor- 
row a  handkerchief,  be  sure  to  return  it  neatly  washed  and 
ironed. 

I  low  shall  we  Mow  the  nose?  If  persons  use  tobacco,  in  what  way  should  it  lie 
done?  When  shall  gentlemen  spit  in  tne  house?  Is  the  spittoon  an  elegant  piece 
of  parlor  furniture5  What  articles  of  toilet  are  always  for  individual  use?  Jf  we 
borrow  a  handkerchief,  how  shall  we  return  it? 


BEHAVIOR  AT  THE  TABLE.  229 

Parlor  Ornaments  and  books. — Seme  persons  are  fond 
of  collecting  pretty,  delicatj,  and  rare  spec.mens  of  shells, 
corals,  pictures,  etc.,  and  are  very  sensitive  about  their  being 
fingered  by  unskillful  hands.  When  such  ornaments  are 
placed  upon  the  mantle  or  table,  they  are  to  be  seen,  but  not 
handled,  unless  at  the  invitation  of  the  owner.  We  may 
look  at  them,  and  admire  their  curious  combinations  of 
color,  but  if  we  should  ruin  a  delicate  shell  or  coral  by  let- 
ting ?t  fall,  or  in  some  other  manner,  it  will  be  a  poor  apology 
to  say  that  the  injury  was  the  lesult  of  accident. 

The  breaking  up. — We  should  not  yawn  in  company, 
nor  consult  the  watch,  as  if  we  were  tired.  If  it  be  neces- 
sary to  leave  before  the  proper  time  arrives  for  the  company 
to  go  home,  it  is  better  to  do  so  without  attracting  atten- 
tion. It  is  not  discreet  to  "  wear  out  one's  welcome,"  by 
staying  to  an  unreasonable  hour  ;  it  would  be  better  to  have 
our  friends  regret  our  going  than  to  wish  we  were  gone. 
When  leaving  the  house  of  our  entertainers,  we  should  al- 
ways see  them  and  bid  them  good-bye. 


CHAPTER  XLII. 


BEHAVIOR  AT   THE   TABLE. 

Promptness. — When  the  announcement  is  made  that  the 
meal  is  ready,  every  one  should  be  prompt  to  attend  the 
summons,  so  that  no  inconvenience  may  be  occasioned  by 
delay.  On  the  other  hand,  we  should  not  seem  hungry  and 

Should  we  handle  parlor  ornaments,  etc.?  Why?  Why  not  yawn  or  look  at  jour 
watch  in  company?  How  long  shall  we  make  the  visit?  Why?  What  shall  we 
do  at  leaving? 

What  is  the  subject  of  Chapter  XLII  ?  Why  should  persons  be  prompt  at  the 
table?  Why  not  rush  to  the  table? 


2^0  SOCIAL  LAW. 

impatient  by  rushing  to  the  table;  it  appears  selfish  and 
rude.  Young  gentlemen  will  never  bj  seated  until  the  older 
members  of  the  company  and  the  ladies  have  their  places 
appointed.  As  the  meal  should  not  be  delayed  by  our  tardi- 
ness, so  we  must  be  careful  not  to  weary  the  guests  by 
obliging  them  to  wait  till  we  are  done  eating. 

Undress. — Ladies  do  not  appear  in  elaborate  dress  for 
breakfast,  nor  should  they  be  so  negligent  as  to  excite  re- 
marks at  the  impropriety  of  their  appearance.  Politeness 
requires  that  gentlemen  shall  not  come  to  the  table  without 
their  coats,  especially  if  covered  with  perspiration.  The 
propriety  of  this  ru.1*1  is  very  obvious. 

The  blessing. — It  is  the  custom  of  religious  people  gen- 
erally to  give  thanks  to  God  for  the  provisions  of  the  table 
and  all  other  mercies.  If  that  be  the  practice  of  the  house, 
we  should  give  a  respectful  attention  to  the  service  ;  not 
only  because  it  is  polite  to  conform  to  the  usage  of  those 
whom  we  respect,  but  also  that  we  may  show  we  are  not 
unmindful  of  the  kind  Providence  that  gives  us  each  "•  day 
our  daily  bread." 

Be  patient.—  Under  ordinary  circumstances,  we  should 
manifest  no  impatience  to  be  served,  but  should  render 
whatever  assistance  we  can  in  helping  others.  Nor  should 
we  commence  to  eat  before  the  company  are  all  ready.  If 
we  eat  and  drink  in  great  haste,  without  some  apparent 
good  reason,  or  seem  to  be  extremely  fond  of  some  particu- 
lar dish,  it  may  appear  that  we  have  not  been  accustomed 
to  the  enjoyment  of  a  good  table. 

Fastidiousness. — The  exhibition  of  fastidiousness  is  ex- 
tremely offensive  to  good  taste.  Young  people  should 

Who  should  be  seated  first?  In  whut  kiiul  ot  dross  should  ladies  not  apjear  •  t 
breakfast?  Why  should  a  gentleman  not  come  to  his  meals  without  his  coat?  What 
is  the  custom  cf  religious  people  generally  before  eating?  How  should  we  act  at 
tae  table  where  such  a  custom  is  observed?  How  shall  we  act  when  the  host  or 
servant  is  helping  the  guests? 


BEHAVIOR  AT  THE  TABLE.  231 

learn  to  eat  what  is  set  before  them,  and  not  be  over  sensi- 
tive and  delicate.  If  there  be  anything  unpleasart  in  the 
food,  or  unsuitable,  put  it  quietly  aside  without  attracting 
the  attention  of  others.  To  ask  for  corlee,  when  tea  alone 
has  been  provided,  or  to  make  a  request  for  anything  that 
will  occasion  trouble,  and  possibly  annoyance,  is  very  im- 
polite. 

Coughing  and  spitting  at  table. — Some  persons  have  so 

little  regard  for  the  proprieties  of  the  table  as  to  clear  the 
throat,  and  cough  and  spit  upon  the  floor  before  commenc- 
ing to  eat.  Such  thoughtlessness  is  deserving  of  the  severest 
censure.  If  it  be  necessary  to  blow  the  nose  or  clear  the 
throat,  it  is  the  duty  of  a  person  to  leave  the  table  to  accom- 
plish the  purpose.  If  there  is  occasion  to  remove  cherry- 
stones, fish-bones,  etc.,  from  the  mouth,  it  may  be  done  by 
using  the  hand  or  the  napkin,  but  it  is  very  rude  to  spit  them 
out  upon  the  plate.  When  obliged  to  cough  or  sneeze,  the 
napkin  should  be  applied  to  the  face,  and  the  head  turned 
from  the  table.  To  make  a  noise  unnecessarily  with  the 
lips  in  eating  may  be  disagreeable  to  those  sitting  near.  It 
is  unbecoming  to  scratch  the  head  or  face,  or,  indeed,  to  put 
the  hand  to  the  head,  nor  is  it  graceful  to  sit  leaning  with 
the  elbows  upon  the  table. 

The  napkin. — When  napkins  are  not  provided,  the  hand- 
kerchief should  be  used  as  a  substitute  ;  but  as  there  are 
many  articles  of  food  that  impait  an  unpleasant  odor  to  the 
handkerchief,  the  napkin  is  preferable  It  is  to  be  used,  in 
part,  to  protect  the  dress  from  injury  from  particles  of  food 
falling  into  the  lap,  and  also  as  a  towel  to  cleanse  the  mouth 
and  fingers  when  they  become  soiled.  It  should  never  be 
employed  as  a  handkerchief  for  the  nose,  or  to  remove  per- 

How  shall  we  act  it'  we  discover  something  disagreeable  to  us?  Is  it  polite  to 
give  tro'.ihle  at  table?  Should  persons  cou^li  and  spit  at  table?  What  shall  be  done 
with  cherry  stones  and  fish  bones?  When  obliged  to  cough  or  sneeze,  what  shall 
br  done?  What  impolite  actions  must  be  avoided  at  the  table?  What  is  the  napkin 
for?  Whv  not  use  the  handkerchief? 


232  SOCIAL  LAW. 

spiration  from  the  face.  Be  very  careful  not  to  soil  the 
table-cloth  by  permitting  anything  to  fall  off  the  plate  that 
will  impart  a  stain. 

The  servant.— Whether  helped  by  your  host  or  by  a 
servant,  always  speak  distinctly  and  politely.  Good  man- 
ners at  meal-time  are  always  appreciated  by  a  servant.  If 
you  wish  to  be  helped,  you  can  ask,  "  Will  you  please  help 

me, ?"  or  if  you  do  not  desire  what  is  offered  you,  you 

can  say,  u  No,  I  thank  you."  Young  people  lose  their  self- 
possession  sometimes,  and  when  asked  questions  do  not 
speak  loud  enough  or  reply  in  a  satisfactory  manner.  Such 
diffidence  can  be  overcome  by  care  and  practice.  In  passing 
the  plate  to  be  replenished,  place  the  knife  and  fork  so  that 
they  will  not  fall  off  and  possibly  do  damage.  They  should 
not  be  laid  upon  the  clean  table-cloth.  When  requested 
to  pass  a  dish,  it  is  better  to  lift  it  politely  than  to  shove  it 
along  the  table. 

The  butter-knife  and  spoons.— There  ought  to  be  a 

butter-knife  for  every  butter-plate  on  the  table,  and  a  separate 
spoon  for  each  dish,  with  a  carving-knife  and  fork  for  the 
meats.  With  these  precautions,  no  one  should  be  so  im- 
polite as  to  help  himself  to  butter  or  sauce  with  his  own 
knife  or  spoon.  If  no  butter-knife  is  provided,  each  guest 
should  be  careful  to  clean  his  knife  carefully  upon  a  slice 
of  bread,  that  no  stain  be  left  upon  the  butter.  Never  ic- 
turn  any  part  of  the  food  that  has  been  on  your  plate  to 
the  dish. 

The  knife  and  fork.— In  the  days  of  our  grandmothers, 
it  was  the  custom  to  make  the  blade  of  the  table-knife  curved, 
so  that  it  would  be  more  convenient  to  convey  the  food  to 

How  shall  we  speak  to  the  servant?  How  should  you  ask  to  be  helped?  How 
shall  you  refuse?  How  will  you  pass  your  plate?  How  pass  a  dish?  What  is  said 
of  the  butter-knife  and  spoons?  Should  any  one  dip  his  knife  or  fork  into  a  dish? 
If  there  is  no  butter-knife,  how  shall  we  take  the  butter?  Why  not  return  the  food 
to  the  dish?  How  were  knives  made  and  used  formerly? 


BEHAVIOR  AT  THE  TABLE.  233 

the  mouth.  When  it  was  used  for  that  purpose,  the  edge 
was  turned  from  the  mouth,  to  avoid  the  danger  of  being 
cut.  It  is  the  fashion  now  to  make  the  knives  with  the  blade 
straight,  and  it  is  not  considered  polite  to  use  them  lor  any 
other  purpose  than  for  cutting  the  food  or  spreading  the 
bread  with  butter.  The  forks  are  now  usually  constructed 
with  three  or  four  tines,  so  that  they  are  suitable  to  eat  with. 
Such  things  as  can  not  be  lifted  with  the  fork  may  be  eaten 
by  the  aid  of  a  spoon.  Never  p;ck  the  teeth  at  table,  and 
much  less  use  the  fork  for  that  purpose.  That  it  may  be 
known  that  the  course  or  the  meal  is  finished,  the  knife  and 
fork  should  be  placed  parallel  on  the  plate — the  handles  to 
the  right  of  the  plate,  that  the  servant  may  remove  them 
readily. 

The  Clip  and  saucer. — It  was  the  custom,  formerly,  to 
place  a  little  dish  at  the  side  of  the  plate,  for  the  purpose 
of  receiving  the  cup  when  the  tea  or  coffee  was  poured  into 
the  saucer.  The  liquid  was  poured  out  to  facilitate  its 
cooling,  and  was  drank  from  the  saucer.  The  cup-plate 
was  a  convenience  to  prevent  the  soiling  of  the  table-cloth. 
Now,  however,  the  cup-plates  have  gone  out  of  use,  and 
people  are  expected  to  drink  from  the  cup,  after  removing 
the  spoon  to  the  saucer.  It  is  considered  very  impolite  to 
pour  out  the  coffee  or  tea,  and  place  the  cup  on  the  table 
cloth.  When  we  drink,  we  should  not  gaze  around  the 
table. 

Tabb  conversation.— The  rules  already  alluded  to  in 
Chapter  XXVI  have  their  application  at  the  table.  We 
should  be  sociable,  without  being  forward ;  polite,  but  not 
pert ;  self-possessed,  but  not  egotistic. 

How  are  they  made  and  used  now?  When  and  how  shall  we  pick  the  teeth? 
How  shall  the  knife  and  fork  be  placed  to  be  removed?  What  was  the  custom  in 
the  usu  of  the  cup  and  saucer?  How  is  the  cup  used  now?  Is  it  polite  to  set  the 
dripping-  cup  on  the  table-cloth?  What  rules  of  conversation  should  be  used  at 
table? 

M.  M— 20 


234  SOCIAL  LAW. 

Change  Of  Service. — If  there  are  several  courses  of  dishes, 
it  is  well  that  we  do  not  keep  the  guests  waiting"  for  us. 
When  the  new  course  is  served,  the  company  should  com- 
mence to  eat  together. 

The  close. — When  persons  are  done  eating,  it  is  very  un-* 
graceful  to  tip  the  chair  back  upon  two  legs,  or  place  the 
feet  upon  the  rungs  ot  the  chair.  Nor  is  it  polite  to  leave 
the  table  before  the  company  rises  without  making  an  apol- 
ogy to  the  host  for  the  apparent  rudeness.  Never,  except 
at  the  request  of  the  entertainer,  take  apples,  nuts,  or  sweet- 
meats away  from  the  table,  as  it  might  be  supposed  that  you 
are  not  accustomed  to  such  delicacies,  and  thought  it  neces- 
sary to  lay  by  a  supply  for  future  use. 

The  evening  party.  — When  young  people,  who  are  nt- 
tending  school,  wish  to  give  an  evening  entertainment  to 
their  friends,  they  should  select  Friday  evening,  as  it  will 
probably  be  the  most  suitable  time,  having  reference  to  the 
duties  of  school. 

The  entertainment. — Do  rot  impress  your  guests  with 
the  idea  that  the  pleasures  of  the  palate  are  the  most  im- 
portant and  agreeable  incidents  of  the  entertainment,  as  if 
eating  and  drinking  were  the  chief  delights  of  intelligent 
society.  The  supper  should  not  be  postponed  till  an  unrea- 
sonably late  hour,  as  it  may  occasion  impatience  among  the 
guests,  and  at  the  same  time  conflict  with  the  laws  of  health. 
Headache  and  sleeplessness  are  the  usual  accompaniments 
of  very  late  hours  and  heavy  suppers. 

Seating  the  guests. — The  company  should  be  seated  by 
the  entertainer  in  such  a  manner  as  to  secure  the  most 

How  should  the  courses  be  served?  How  shall  we  sit  at  table?  May  we  carry 
nuts,  etc.,  from  the  table?  What  is  the  proper  evening-  for  school  boys  and  girls  to 
entertain  company ?  Why?  Why  should  the  eating  not  be  thought  the  best  part 
oi  the  entertainment?  Why  not  have  a  late  supper?  How  should  the  guests  be 

scaled? 


BEHAVIOR  AT  THE  TABLE.  235 

pleasant  and  agreeable  intercourse  among  all  the  members. 
If  left  to  themselves  to  take  seats,  the  most  entertaining 
people  may  happen  to  occupy  the  same  end  of  the  table, 
and  monopolize  the  conversation  and  attention. 

The  earring. — Every  young  person  should  learn  to  carve, 
so  that  in  case  of  necessity,  no  embarrassment  may  be  occa- 
sioned by  the  neglect  of  so  valuable  an  accomplishment. 
To  carve  well  requires  a  knowledge  of  the  anatomy  of  the 
fowl  or  joint,  and  skill  in  the  use  of  the  knife.  Neatness 
and  dispatch  are  essential  to  the  work,  while  gracefulness  is 
not  without  its  charm.  A  sharp  carving-knife  should  al- 
ways be  prepared  and  ready  when  wanted  ;  it  is  very  awk- 
ward to  keep  a  company  waiting  until  the  knife  is  sharpened. 

Helping  the  guests. — See  to  it  that  each  person  is  well 
served.  Be  generous,  but  not  profuse.  Never  force  your 
friends  to  eat  and  drink  for  fear  of  offending  you.  Such 
hospitality  is  not  kind,  because  it  is  not  thoughtful ;  and  it 
is  very  impolite  to  overfeed  your  guests.  If  a  guest  declines 
to  receive  any  article  of  food,  it  is  rude  to  insist  upon  it  or 
to  make  any  comments  upon  the  refusal,  since  there  may  be 
reasons  which  it  is  unnecessary  to  make  public. 

The  wash.— It  is  polite,  both  before  and  after  the  meal, 
to  oflfcr  the  guest  an  opportunity  to  wash.  It  is  a  thought- 
ful attention,  and  is  sometimes  very  gratefully  received. 

"The  Old  Indian's  rebuke."— John  Trumbull,  the  cele- 
brated American  painter,  when  a  boy,  resided  with  his 
father,  Governor  Trumbull,  at  his  residence  in  Lebanon, 
Conn.,  in  the  neighborhood  of  the  Mohegans. 

The  government  of  this  tribe  was  hereditary  in  the  family 

What  is  said  ol  learning  to  carve?  Why  is  it  important r  What  is  said  of  the 
knife  and  fork?  What  is  the  rule  for  helping  the  guests?  Is  it  polite  to  insist  upon 
any  one's  eating?  Why?  What  is  said  of  washing  before  and  after  meals?  Give 
the  anecdote  of  the  old  Indian. 


23G  SOCIAL  LAW. 

of  the  celebrated  Uncas.  Among  the  heirs  to  the  chieftain- 
ship was  an  Indian  named  Zachary,  who,  though  a  brave 
man  and  an  excellent  hunter,  was  as  drunken  and  worthless 
an  Indian  as  could  well  be  found.  By  the  death  of  the  in- 
tervening heirs,  Zachary  found  himself  entitled  to  the  royal 
power.  In  this  moment,  the  better  genius  of  Zachary  as- 
sumed %way,  and  he  reflected  seriously.  "  Now,  can  such 
a  drunken  wretch  as  I  aspire  to  be  chief  of  this  noble  tribe  ? 
What  will  my  people  say  ?  How  shall  the  shades  of  my 
glorious  ancestors  look  down  indignant  upon  such  a  suc- 
cessor? Can  I  succeed  to  the  great  Uncas?  I  WILL  DRINK 
NO  MORE  !"  And  he  solemnly  resolved  that  henceforth  he 
would  drink  nothing  stronger  than  water ;  and  he  kept  his 
resolution. 

Zachary  succeeded  to  the  rule  of  his  tribe.  It  was  usual 
for  the  governor  to  attend  at  the  annual  election  in  Hart- 
ford ;  and  it  was  customary  for  the  Mohegan  chief  also  to 
attend,  and  on  his  way  to  stop  and  dine  with  the  governor. 
John,  the  governor's  son,  was  but  a  boy,  and  on  one  of  these 
occasions  a  scene  occurred,  which  I  will  give  in  Trumbull's 
own  words : 

tk  One  day  the  mischievous  thought  struck  me  to  try  the 
sincerity  of  the  old  man's  temperance.  The  family  were 
seated  at  dinner,  and  there  was  excellent  home-brewed  ale 
on  the  table.  I  thus  addressed  the  old  chief: 

u4  Zachary,  this  beer  is  very  fine  ;  will  you  not  taste  it?* 

"  The  old  man  dropped  his  knife,  and  leaned  forward, 
with  a  stern  intensity  of  expression,  and  his  fervid  eyes, 
sparkling  with  indignation,  were  fixed  upon  me. 

"•'John,'  said  he,  'you  don't  know  what  you  are  doing. 
You  are  serving  the  devil,  boy  !  Do  you  know  that  1  am 
an  Indian?  If  I  should  taste  your  beer,  I  should  not  stop 
till  I  got  rum,  and  I  should  become  again  the  same  drunken, 
contemptible  wretch  your  father  remembers  me  to  have 

What  was  his  rebuke?    What  did  the  Indian  mean  by  saying  John  was  serving, 
the  devil? 


BEHAVIOR  AT  THE  TABLE.  237 

been.     JOHN,  NEVER  AGAIN  WHILE   YOU   LIVE    TEMPT  A 

MAN    TO    BREAK    A    GOOD    RESOLUTION.' 

kt  I  was  thunderstruck.  My  parents  were  deeply  affected. 
They  looked  at  me,  and  then  turned  their  gaze  upon  the 
venerable  chieftain  with  awe  and  respect.  They  afterward 
frequently  reminded  me  of  the  scene  and  charged  me  never 
to  forget  it."  This  rule  applies  at  table  and  everywhere. 

Observation. — The  customs  of  society  are  constantly 
changing  in  reference  to  apparently  little  things.  Young 
people,  who  wish  to  appear  to  advantage,  will  be  obliged  to 
Le  cool  and  self-possessed  in  order  to  observe  closely,  without 
appearing  to  be  curious,  everything  that  is  passing  around. 
Eyes  and  ears  should  be  in  constant  requisition,  noticing 
quietly  the  language  and  manners  of  those  who  are  well 
versed  in  the  rules  of  polite  society.  By  neglecting  to  give 
close  attention  to  all  that  transpires,  people  often  make  ri 
diculous  and  sometimes  serious  blunders.  These  may  be 
avoided  by  tact  and  prudence.  It  is  never  safe  to  affect  a 
knowledge  which  is  not  possessed.  If  we  hear  a  new  word, 
or  receive  a  new  impression,  it  would  be  better  to  ask  for  an 
explanation  than  to  pretend  that  the  subject  is  understood, 
when  it  is  not.  The  following  anecdote  illustrates  the  dan- 
ger ot  such  a  silly  and  untruthful  affectation  : 

Anecdote. — In  one  of  the  villages  of  New  York,  a  certain 
lady  thought  she  would  call  on  her  nearest  neighbor.  She 
was  about  entering  the  door,  but  hesitated,  thinking  that  the 
family  might  be  taking  their  supper.  u  Come  in,"  said  the 
hostess,  "  we  are  having  tableaux."  "  Yes,"  replied  the 
visitor,  "  I  thought  I  smelt  'em."  She  was  about  equal  in 
honesty  and  intelligence  to  the  boy  who  insisted  that  he 
knew  what  sardines  were  :  "  It  is  a  kind  of  fruit  that  grows 
on  trees." 

What  must  young-  people  do  to  keep  up  with  the  times?  Is  it  right  to  make  a 
pretense  of  knowledge?  Why?  Give  the  anecdote.  What  are  tableaux?  What 
are  sardines?  What  would  have  been  the  better  way  in  both  cases?  Is  it  truthful 
to  make  pretense  in  that  way? 


238  SOCIAL  LAW. 


CHAPTER  XLIII. 


BEHAVIOR   IN    TRAVELING. 

The  facilities  for  traveling  are  so  great  in  our  country  that 
it  is  not  uncommon  for  young  people  to  make  long  journeys 
in  the  public  conveyances,  unaccompanied  by  their  friends. 
A  few  hints  upon  the  courtesies  which  will  be  expected  of 
them  by  polite  society  may  assist  in  securing  the  greatest 
amount  of  pleasure  for  themselves,  and  in  giving  the  most 
satisfaction  to  their  friends  and  fellow-travelers. 

The  Cars. — The  rule  which  governs  in  the  selection  of 
seats  in  the  car  is  the  same  that  is  adopted  wherever  the 
tickets  are  all  the  same  price  :  the  first  that  comes  has  the 
choice.  When  a  passenger  buys  a  ticket,  he  or  she  is  en- 
titled to  all  the  rights  it  affords,  and  no  more.  It  conveys 
no  privilege  to  claim  two  seats,  since  the  use  of  but  one 
was  purchased.  It  sometimes  happens  that  selfish  persons 
will  usurp  two  full  seats,  piling  their  baggage  about  them 
in  a  manner  which  plainly  says  that  they  recognize  the 
comfort  and  convenience  of  no  one  save  themselves. 

To  exhibit  such  a  disregard  of  the  rights  of  those  who 
are  entitled  to  equal  advantage,  is  impolite  and  ungenerous. 
On  entering  a  car,  and  finding  that  the  seats  are  occupied 
by  the  baggage  of  those  who  seem  unwilling  to  accommo- 
date, it  is  not  well  to  try  to  force  them  to  recognize  your 
rights.  As  it  is  the  business  of  the  conductor  to  see  that 
all  are  seated,  a  polite  request  to  him  will  relieve  your  em- 

What  is  the  subject  of  Chapter  XLIII  ?  Why  is  it  proper  to  offer  some  hints  on 
traveling'?  What  is  the  rule  lor  choosing  seats  in  a  car?  What  rights  does  one 
ticket  give?  How  do  persons  sometimes  show  their  selfishness?  If  persons  are  un- 
w.lling  to  give  us  a  seat,  what  shall  we  do?  Who  regulates  the  passengers  on  the 


BEHAVIOR  IN  TRAVELING.  239 

barrassment,  without  the  danger  of  insult  or  annoyance. 
Persons  who  leave  their  seat  temporarily  may  show  that  it 
is  taken  by  leaving  a  shawl  or  garment  in  the  place  during 
their  absence. 

Respect  for  the  aged.— There  is  something  very  beauti- 
ful in  the  way  in  which  well-trained  youth  of  either  sex 
look  after  the  comfort  of  old  people  in  traveling.  Ma-'y 
little  acts  of  courtesy  and  kindness  may  be  performed, 
which  will  admirably  illustrate  the  spirit  of  the  moral  law, 
which  says,  Cw  77wu  shah  rise  up  before  the  hoary  head, 
and  honor  the  face  of'  the  old  man" 

The  Lacedaemonians. — "One  of  the  lessons,"  says  Rol- 

lin,  the  histoiian,  "  oftenest  and  most  strongly  inculcated 
upon  the  Lacedaemonian  youth,  was  to  entertain  great  rev- 
erence and  respect  for  old  men,  and  to  give  them  proof  of 
it  on  all  occasions — by  saluting  them  ;  by  making  way  for 
them,  and  giving  them  place  in  the  streets  ;  by  rising  up  to 
show  them  honor  in  all  companies  and  public  assemblies  ;  but 
above  all,  by  receiving  their  advice,  and  even  their  reproofs, 
with  docility  and  submission.  By  these  characteristics,  a 
Lacedaemonian  was  known  wherever  he  came.  If  he  had 
behaved  otherwise,  it  would  have  been  looked  upon  as  a 
reproach  to  himself  and  a  dishonor  to  his  country." 

The  Conductor. — The  conductor  of  a  train  is  usually 
polite  and  attentive  to  his  passengers;  but  he  has  many 
annoyances,  arising  from  the  ignorance,  impertinence,  and 
selfishness  of  ill-bred  people.  He  can  easily  recognize  the 
gentleman  and  lady,  and  is  always  willing  to  treat  them 
with  kindness  and  respect.  To  secure  his  attention,  it  is 
only  necessary  to  be  observant  of  all  the  rules  of  the  train  ; 

How  may  young-  persons  show  their  good  culture  toward  the  aged?  What  law 
of  politeness  does  the  moral  law  t;-ach?  What  was  the  training  of  the  Lacedremo- 
niansr  What  wen-  they  expected  to  do?  What  conditions  are  necessary  that  ladies 
may  travel  securely? 


240  SOCIAL  LAW. 

he  will  afford  all  necessary  information  and  assistance  to 
those  who  politely  request  it. 

Lady  travelers. — Ladies  very  frequency  travel  without 
any  escort,  and  they  may  do  so  without  the  least  fear  of 
annoyance,  provided  they  indicate  by  their  dress,  manner, 
conversation,  and  conduct  that  they  are  well  bred.  It  is  the 
rarest  occurrence  that  a  woman,  who  is  actuated  by  right 
principles  and  good  sense,  is  disturbed  in  the  slightest  degree. 

It  is  related  of  Miss  Anna  Dickinson,  who  has  traveled 
thousands  of  miles  through  the  country  to  fulfill  her  engage- 
ments as  a  public  lecturer,  that  she  was  never  insulted  but 
once.  Her  traveling  manager  stated  that,  "  While  traveling 
west,  she  was  asleep  in  a  car  at  night,  with  her  head  resting 
upon  her  muff,  on  the  back  of  a  seat,  when  a  man  sat  down 
beside  her,  and  pressed  her  foot  with  his.  Miss  Dickinson 
wakened  instantly,  looked  him  full  in  the  eye,  and  said: 
'  Do  that  again,  and  I  will  call  the  conductor,  and  have  you 
put  off  the  train.'  The  man  went  into  another  car."  Digni- 
fied self-possession  and  conscious  virtue  are  all  that  is  needed 
to  insure  immunity  from  all  rudeness  and  impertinence. 

Traveling  acquaintances. — The  rules  already  given  for 
politeness  have  a  special  application  when  traveling.  Young 
people  should  bear  in  mind  that  all  well-dressed  people  are 
not  necessarily  members  of  good  society,  and  while  it  is 
their  duty  to  treat  every  person  with  civility,  they  should  be 
extremely  careful  in  permitting  any  one,  whether  male  or 
female,  to  exercise  any  familiarity  not  warranted  among  en- 
tire strangers.  A  respectful  reserve  should  always  be  main- 
tained, and  anything  like  undue  freedom  should  be  promptly 
checked. 

Selfishness.— Everything  affecting  the  convenience,  com- 
fort, and  health  of  the  passengers  is  worthy  of  our  attention. 

If  women  act  rudely  in  traveling,  who  is  to  blame  if  they  are  insulted?  What  is 
said  of  Anna  Dickinson?  What  is  necessary  to  prevent  insult  and  annoyance?  Is 
tare  necessary  in  making  traveling  acquaintances?  NX  hy? 


BEHAVIOR  IN  TRAVELING.  241 

We  have  no  right  to  do  anything  which  may  prove  disagree- 
able or  injurious  to  those  who  have  an  equal  right  to  be  con- 
sulted. It  may  be  agreeable  for  one  to  open  the  window, 
but  if  those  who  sit  behind  are  inconvenienced  by  the  breeze, 
or  dust,  or  cinders,  it  would  certainly  be  very  uncivil  to  in- 
sist that  it  should  remain  open. 

Patience  and  good  humor.— In  one  of  the  crowded  east- 
ern-bound trains,  the  patience  of  the  passengers  was  very 
sorely  tried  by  the  loud  and  protracted  cries  of  an  infant, 
which  appeared  to  be  solely  in  charge  of  a  man.  After 
bearing  with  the  disturbance  some  time,  a  nervous  passen- 
ger protested  against  it,  and  demanded  that  the  baby  should 
be  properly  cared  for  or  removed  from  the  car.  The  pro- 
test drew  from  the  gentleman  who  had  it  in  charge  the  fol- 
lowing explanation  :  "  Ladies  and  gentlemen,  I  am  very 
sorry  that  you  have  been  so  seriously  incommoded  by  the 
cries  of  this  child  ;  but  I  beg  of  you  to  be  patient,  and  I 
shall  explain.  It  is  an  orphan  ;  its  mother  has  recently 
died,  and  I  am  taking  it  East  to  be  cared  for  by  its  friends. 
The  little  thing  is  frightened,  as  the  cars,  its  food,  and  the 
care  it  receives  are  strange  to  it.  I  shall  do  all  in  my  power 
to  make  it  comfortable  and  prevent  further  annoyance." 

The  sympathies  of  the  passengers  were  roused,  and  they 
not  only  showed  a  willingness  to  endure  its  cries,  but  raised 
a  handsome  sum,  by  contribution,  for  its  support.  Forbear- 
ance and  kindness  are  divine  attributes,  and  it  is  our  duty 
to  cultivate  them  under  all  circumstances.  A  good-humored 
acquiescence,  and  the  disposition  to  make  the  best  out  of 
things  that  are  unpleasant,  is  the  true  philosophy.  The 
habitual  grumbler  and  fault-finder  will  have  ample  oppor- 
tunity to  indulge  his  ill-natured  inclinations  while  traveling  ; 
but  such  a  person  is  a  very  disagreeable  companion. 

How  may  persons  exhibit  selfishness  in  traveling?    How  should  windows,  stoves, 
doors,  :md  ventilators  be  used?     Give  the  anecdote  of  the  baby  traveler.      What  is 
gained  by  good  humor?     What  is  lost  by  grumbling?    What  is  gained  by  fault- 
limlinr;-?    What  kind  of  a  companion  does  a  grumbler  make? 
M.  M.— 21 


242  SOCIAL  LAW. 

Tlie  hotel. — Every  person,  before  traveling,  should  ascer- 
tain, if  possible,  the  names  of  the  hotels  at  which  he  \\ill 
stop.  If  a  memorandum  be  made  ot  the  name  and  char- 
acter of  the  hotel,  it  may  save  considerable  inconvenience  and 
expense.  Serious  mistakes  have  arisen  fiom  not  knowing 
just  where  to  stop,  particularly  in  a  city.  If  no  other  source 
of  information  can  be  had,  the  conductor  will  tell  you,  if 
politely  requested,  the  names  and  character  of  the  various 
houses  of  entertainment.  On  arriving  at  the  depot,  there 
aie  generally  carriages  or  omnibuses  in  waiting  to  deliver 
passengers  wherever  they  wish  to  go.  Selecting  the  con- 
veyance, and  giving  the  baggage-checks  to  the  driver,  you 
will  be  taken  to  the  hotel  designated. 

If  a  gentleman,  proceed  at  once  to  the  office,  register  your 
name,  and  secure  your  room,  to  which  your  baggage  will 
be  promptly  removed.  If  a  ladv,  and  without  company, 
proceed  at  once  to  the  public  parlor,  ring  the  bell,  or  send 
tor  the  clerk,  give  him  your  name,  tell  him  how  long  you 
expect  to  remain,  and  request  him  to  furnish  you  a  room, 
and  have  your  baggage  brought.  Any  information  in  refer- 
ence to  the  running  of  cars,  or  to  places  of  business,  can  be 
obtained  from  the  clerk.  There  are  always  maid  servants 
in  attendance  to  give  whatever  information  is  necessary  con- 
cerning the  meals  and  ways  of  the  house.  If  a  lady  is  vis- 
ited by  gentlemen  friends,  she  will  see  them  in  the  public 
parlor.  On  leaving  the  private  room,  the  door  should  be 
locked  to  prevent  intrusion  of  those  who  are  not  authorized 
to  enter.  Nothing  of  value  should  be  left  lying  loose  about 
the  room  to  serve  as  a  temptation  to  any  one  to  steal. 

The  table. — Well-educated  persons  always  behave  with 
the  same  courtesy  and  refinement  when  among  strangers 
tnat  they  do  among  their  friends  at  home  ;  but  vulgar  people 

I  low  shall  we  learn  at  what  hotel  to  stop?  Why  make  a  memorandum  of  it? 
What  does  s  gentleman  do  first  at  a  hotel?  What  shall  a  lady  do?  To  whom  shall 
she  apply  for  information?  Why?  "Where  shall  a  lady  receive  gentleman  visitors? 
V.'hy  be  careful  about  locking  the  door?  How  do  refined  people  act  at  a  hotel? 


MISCELLANEOUS  SUGGESTIONS.  243 

affect  a  rude,  coarse  independence  in  the  hotel  and  at  the 
public  table,  as  they  wish  to  attract  attention.  Because  such 
people  are  expected  to  pay  for  their  entertainment,  it  is  no 
reason  that  they  shouLl  be  impolite  and  vulgar.  To  be  ill- 
mannertd  and  disrespectful  to  the  servants,  to  scold  them 
about  the  quality  or  preparation  of  the  food,  and  to  boast 
•of  good  living  at  home,  are  the  surest  indications  of  a  want 
of  good  culture.  If  there  is  occasion  to  complain  of  any 
want  of  civility  on  the  part  of  servants  of  a  hotel,  it  is  very 
unbecoming  to  quarrel  with  them,  and  secure  no  redress. 
The  proper  way  is  to  speak  to  the  clerk  or  proprietor,  ancj 
be  will  remove  your  grievances,  if  they  are  not  unavoidable. 


CHAPTER   XLIV. 


MISCELLANEOUS   SUGGESTIONS. 

Thanks.— Be  careful  to  express  your  thanks  for  every  act 
of  civilitv  you  receive,  even  from  a  servant  or  a  child. 
Such  appreciation  of  kindness  will  win  future  favors  and 
friendship. 

Replies.  -When  asked  a  question  by  a  gentleman,  always 
answer  promptly,  d.stinctly,  and  politely,  "Yes,  sir,"  or 
"•  No,  sir."  When  addressed  by  a  lady,  say,  "  Yes,  ma'm," 
or  •"•  No,  ma'm."  Such  respectful  replies  indicate  a  good 
training. 

How  do  some  rude  persons  behave?     How  shall  we  treat  servants?     If  we  have 
a  complaint,  to  whom  shall  we  make  it? 

What  is  meant  by  miscellaneous  suggestions?    What  is  said  of  thanks?    Replies? 


244  SOCIAL  LAW. 

Mud. — If  the  streets  are  muddy,  and  your  shoes  are 
soiled,  be  careful  to  use  the  scraper  before  entering  the 
house.  Muddy  shoes  are  an  abomination  to  good  house- 
keepers. 

Always  knock.— Before  entering  the  door  of  a  private 
house  or  room,  be  careful  to  knock  or  ring,  that  you  may 
not  intrude  upon  the  privacy  of  the  occupant. 

Never  knock  before  entering  a  store,  hotel,  public  office, 
or  other  place  of  business.  Where  people  are  expected,  it 
h  not  necessary  to  give  any  warning  at  their  entrance. 

The  hat. — On  entering  a  private  house,  a  public  par- 
lor, or  a  church,  always  remove  the  hat,  as  a  mark  of  re- 
spect to  the  people  or  the  place.  This  should  become  a 
habit. 

The  door. — It  is  evidence  of  great  carelessness  and  in- 
difference to  the  feelings  of  others  to  neglect  to  close  a  door 
on  entering  or  leaving  a  room.  If  you  open  the  door,  be 
sure  to  turn  and  shut  it  when  you  pass. 

Uniformity  ill  temper.  It  is  not  right  to  be  variable  in 
temper  ;  gay  to-day,  and  sedate  to-morrow.  To  be  uni- 
formly kind,  courteous,  and  considerate,  is  necessary  to  pre- 
serve respect  and  friendship.  Moody  people  are  very  try- 
ing to  their  friends. 

Eccentricity. — Never  affect  eccentricity  of  manner,  dress, 
or  language,  as  the  notoriety  attained  will  not  compensate 
for  the  loss  of  the  respect  and  confidence  of  your  neighbors. 

System. — If  we  wish  to  incommode  ourselves  as  little  as 
possible,  and  prevent  annoyance  to  our  friends,  we  will  have 
a  place  for  everything — hat,  books,  overshoes,  and  um- 

Mml?  Of  when  tr>  knock?  Of  when  not  to  knock?  Of  the  hat?  The  dcor? 
What  is  said  of  uniformity  of  temper?  Of  eccentricity?  Of  system? 


MISCELLANEOUS  SUGGESTIONS.  245 

brella — and  take  good  care  to  return  them  to  their  places, 
when  not  in  use. 

The  handle. — In  giving  any  tool  or  instrument,  or  vessel, 
to  another,  be  careful  to  present  it  so  that  he  may  seize  it 
by  the  handle. 

Help. — Always  be  ready  to  lend  a  helping  hand  to  those 
who  need  your  assistance.  A  little  act  of  kindness,  be- 
stowed at  the  right  time,  is  often  of  inestimable  value. 

Chewing  gum.— There  are  good  physiological  reasons 
why  the  incessant  chewing  of  anything  is  injurious,  and  it 
certainly  is  not  in  good  taste  10  see  persons  in  school  or 
other  public  places  with  their  mouths  full  of  gum  or  wax, 
and  apparently  in  laborious  exercise.  Such  rumination  is 
very  unbecoming  on  the  street,  and,  if  observed,  would  give 
rise  to  serious  doubts  whether  the  ruminant  be  a  lady  or  not. 

Inconvenience  to  Others.—  Never  do  anything  that  oc- 
casions any  person,  particularly  a  servant,  unnecessary 
trouble,  inconvenience,  or  labor,  without  orlering  them  some 
special  remuneration. 

Prices. — To  inquire  of  persons  in  company  the  price  of 
their  clothes  or  their  ornaments,  is  extremely  impolite  ;  even 
in  private,  such  questions  might  be  esteemed  impertinent. 

Impertinent  questions.— Do  not  ask  questions  out  of 

mere  curiosity. 

It  may  not  be  agreeable  for  persons  to  make  you  their 
confidents  in  matters  that  do  not  concern  your  interests. 

That  was  a  very  unsatisfactory  reply  which  a  one-legged 
sailor  made  to  the  inquisitive  keeper  of  a  country  tavern, 
who  was  anxious  to  know  how  the  former  met  with  his 

Of  presenting  objects?  Of  help?  Ofchewing  jjum?  What  is  a  ruminant?  What 
I"  said  of  inconvenience  to  others?  Of  prices?  Of  questions?  What  u  the  anec- 
um*:  ot  the  onu-lcjjjfcd  tailor? 


246  SOCIAL  LAW. 

misfortune.  tc  I  '11  tell  you,"  said  the  sailor,  "  if  you  do  not 
ask  another  question."  "Agreed,"  said  the  host.  "Well, 
then,"  replied  the  sailor,  "  it  was  bit  off." 

After  gazing  impatiently  at  the  injured  leg,  the  host  an- 
swered :  "  I  'd  give  something  pretty  to  know  what  bit  it  off." 

Politeness. — "  Whatsoever  ye  would  that  men  should 
do  to  you,  do  ye  even  so  to  them" 

"COURAGE   TO   DO   RIGHT." 

"We  may  have  courage,  all  of  us, 

To  start  at  honor's  call, 
To  meet  a  foe,  protect  a  friend, 
Or  face  a  cannon  ball. 

"  To  show  the  world  one  hero  lives, 

The  foremost  in  the  fight — 
But  do  we  always  manifest 
The  courage  to  do  right? 

"To  answer  No!  with  steady  breath, 

And  quick  unfaltering  tongue, 
When  fierce  temptation,  ever  near, 
Her  syren  song  has  sung? 

"  To  care  not  for  the  bantering  tone, 

The  jest,  or  studied  slight : 
Content  if  we  can  only  have 
The  courage  to  do  right? 

"  To  step  aside  from  fashion's  course, 

Or  custom's  favored  plan  ; 
To  pluck  an  outcast  from  the  street, 
Or  help  a  fellow  man  ? 

"  If  not,  then  let  us  nobly  try, 

Henceforth,  with  all  our  might, 
In  every  case  to  muster  up 
The  courage  to  do  right!" 


INDEX. 


Acquaintances,  Traveling,  240. 
Affirmation,  The,  64. 
Alphabet  of  Emotions,  194. 
American  Apprentices,  117. 
American  Union,  The,  157. 
Amusements,  119. 
Anecdote,  Habits,  10,  13. 

Character  and  Reputation,  14. 

The  Good  Samaritan,  29. 

Manliness,  37. 

Murderer's  Testimony,  39. 

Washington  and  Payne,  41. 

Seward  and  Fessenden,  42. 

Physical  Courage,  46. 

A  little  Hero,  48. 

Mary  Lyon,  49. 

John  Wesley's  Veracity,  54. 

The  Mathematician,  56. 

Accuracy  in  Language,  57. 

The  Athenians,  63. 

Stop  and  weigh  it,  69. 

Andrew  Jackson,  71. 

Intemperance,  74. 

Bishop  Asbury,  76. 

Moral  Courage,  77. 

The  Whittler,  93. 

The  Player,  97. 

David  and  Saul,  106. 

Stephen  Girard,  107. 

Stoop  as  you  go  through,  109. 

Ben.  Franklin,  no. 

William  Cobbett,  no. 

Duke  of  Wellington,  114. 

Gaming,  121. 

John  Howard,  130. 

Gen.  Jos.  Reed,  153. 

Why  they  went  to  War,  161. 

Punctuality,  164. 

Self-control,  165. 


Anecdote,  Little  Things,  166. 

An  Insult,  170. 

First  Impressions,  176. 

The  Peasants,  182. 

Flat-heads,  183. 

Tight  Lacing,  183. 

Dr.  Johnson,  186. 

American  Travelers,  190. 

Deaf  and  Dumb,  193. 

Indelicacy,  199. 

Washington's  Politeness;  208. 

The  Witty  Reproof,  222 

The  Practical  Joke,  226. 

The  Old  Indian's  Rebuke,  235. 

Pretense  of  Knowledge,  237. 

The  Lacedaemonians,  239. 

The  Impertinent  Question,  245. 
Animals,  Cruelty  to,  134. 
Annoyances,  227. 
Apology  and  Satisfaction,  41. 
Apology,  The  Nation's,  43. 
Applause,  215. 
Apprenticeship,  113. 
Appropriateness  of  Dress,  185. 
Attention,  108,  202. 

B. 

Bad  Men  not  always  Brave,  29. 
Behavior  on  the  Street,  207. 

in  Church,  211. 

in  Lecture-room,  214. 

at  Table,  229. 

in  Traveling,  238. 
Benevolence,  129. 

Public,  132. 
Betting,  Habit  of,  97. 
Blessing,  The,  230. 
Borrowed  Money,  86. 
Borrowing,  86. 
Bow,  The  Polite,  299. 

(247) 


248 


INDEX. 


Bovs  and  Men  Lacing,  184. 
Breaking-up,  The,  229. 
Bribery,  154. 

Brotherhood,  Mankind  a,  29. 
Business,  105. 

Contract,  81. 

Integrity,  82. 

Principles.  89. 
Butter-knife  and  Spoons,  232. 

C. 

Call,  The  Formal,  222. 

Cars,  The,  238. 

Carving,  23v 

Change  of  Service  (table),  234. 

Chapped  Hands.  178. 

Character  and  Reputation,  13. 

Charity,  128. 

Chastity,  49. 

Chewing-gum,  24;. 

Church  Dress,  iSS. 

Clean  Clothes,  180. 

Person,  178. 
Cleanliness.  177. 
in  Church,  212. 
Code  of  Honor,  40. 

Codes  of  Law.  19. 

Collection  ot  Debts,  88. 

Commandment,  The  Great,  25. 

Company  to  Concert,  216. 
Unchaste,  52. 

Conduct  in  Church,  213. 

Conductor,  The  Car,  239. 

Conscience  and  Habit,  12. 

Conscience  to  be  obeyed,  13. 

Conscientious     Opposition      to 
Law,  155. 

Constitution,  United  States,  144. 

Contract,  Business,  Si. 

Contracts,  Small,  83. 

Conversation,  201. 
Table.  233. 

Correction  of  Speech,  etc.,  206. 

Coughing  and  Spitting  at  Table, 

23l' 

Countenance,  The  Educated,  192. 

Courage,  45,  47. 

Moral,  77. 

Courage  to  do  Right,  246. 
Courtesy  to  Strangers,  222. 
Covetousness  a  Wrong.  95. 


Covetousness  a  Virtue,  96. 
Cowardice,  45. 
Credibility,  Doubtful,  58. 
Cruelty  to  Animals,  134. 
Cup  and  Saucer,  The,  233. 

D. 

Debts,  Collection  of,  88. 
Definition  of  a  Promise,  60. 

of  a  Contract,  Si. 
Degrees  of  Homicide,  34. 
Departments     of    Government, 

150. 

Destruction  of  Property,  93. 
Dickens,  Charles,  108. 
Differences  in  Worship,  211. 
D:scussion,  202. 
Door,  The,  244. 
Dress,  Objects  of,  181,  182. 

Home,  187. 

A  Poem,  192. 
Duel,  The,  40. 
Duties  to  God,  24. 

to  Man,  28. 

of  Citizenship,  151. 
Duty  of  Government,  143. 

E. 

Eccentricity,  244. 

Education,  159. 

Egotism  to  be  Avoided,  201. 

Entertainment,  Social,  225,  234. 

Equality  of  Natural   Rights,  30, 

143" 

Evening  Party,  The,  234. 
Evidence.  62. 

Voluntary  and  Involuntary,  65. 

Opinions  in,  66. 
Exchange,  Ownership  by,  80. 

F. 

Fable,  The  Ass  and  Fox,  198. 

False  Pride,  no. 

Familiarity.  221. 

Fashions,  The,  186. 

Fastidiousness  at  Table,  230. 

Fidelity,  in. 

Filial  Obedience,  100. 

Flattery ,  71. 

"  For  a'  that,"  9. 


INDEX. 


249 


Forgiveness,  44. 

Franklin's  Indentures,  Benj.,  116. 

Free  Speech,  146. 

Press,  147. 

Freeman's  Vote,  154. 
Friends,  The,  127. 

G. 

Gait,  The  Graceful,  210. 

Gallantry,  218. 

Gambling,  96. 

Gentleman,  The,  219. 

Going  out  of  the  Concert,  216. 

Golden  Rule,  174. 

Good  Society,  7. 

Good,  The,  8. 

Samaritan,  The,  29. 
Gossip,  59. 

Government,  Duty  of,  143. 
Guests  at  Table,  Seating  the,  234. 

Helping  the,  235. 
Gum,  Chewing,  245. 

H. 

Habit  Defined,  10,  n. 

Changed,  15. 

of  Betting,  97. 

of  Untruthfulness,  72. 
Habits,  Amusement  as  it  Affects, 

122. 

Hair,  The,  179. 
Handkerchief,  The,  228. 
Handle,  The,  245. 
Hands  and  Face,  177. 
Haste  makes  Waste,  116. 
lint,  The,  244. 
Hatred,  37. 

H  faithfulness  of  Dress,  182. 
Heart,  The,  49. 
Help,  245. 

Helping  the  Guests,  235. 
Helplessness  of  Childhood,  100. 
Hints  for  Visiting,  222. 
Hiring,  Renting  or,  85. 
Hoiden,  The,  220. 
Holmes,  O.  W.,  192. 
Home,  219. 

Dress,  187. 
Homicide,  33. 
1  lonor,  Code  of,  40. 
Honor,  Erroneous  Ideas  of,  169. 


Honor  thy  Father  and  Mother, 

101. 

Hotel,  The,  242. 
Howard,  John,  131. 
Humanity,  133. 
Hunting,  136. 

I. 

Illustration  of  Injury  and  Wrong, 

3i- 

Illustrious  American  Appren- 
tices, 117. 

Imagination,  Impure,  50. 

Impertinent  Question,  245. 

Inconvenience  to  Others,  245. 

Indelicacy,  199. 

Indentures,  116. 

Independence,  in. 

Indications  of  Hatred,  38. 

Information,  172. 

Inheritance,  or  Will,  79. 

Injuries  and  Wrongs,  31. 

Intelligence,  151. 

Interruption  of  Conversation, 
204. 

Introduction,  The,  196. 

Intrusion,  203. 

Invitation,  The  Social,  224. 

Involuntary  Informer,  174. 

J- 

Jewelry,  190. 
Jews,  The,  177. 
Jokes,  Practical,  226. 

K. 

Kinds  of  Courage,  45. 
Knife  and  Fork,  The,  232. 
Knock,  Always,  244. 
Knock,  Never,  244. 

L. 

Labor,  Ownership  by,  79. 

Value  of,  84. 

Conquers,  105. 
Lacing,  183. 
Lady  Travelers,  240. 
Language,  Unchaste,  ^2. 

the  Medium  of  Thought,  198. 
Laughing,  225. 


250 


INDEX. 


Law,  Defined,  17. 

Object  of,  19. 

Moral,  Defined,  20. 

Obedience  to,  22. 

Municipal,  Defined,  149. 

Social,  Defined,  175. 
Lie  and  Untruth,  55. 
Lies,  White  and  Black,  56. 
Literary  Thelt  or  Plagiarism,  91. 
Literature,  Unchaste,  53. 
Lost  Property,  92. 
Lottery,  The,  98. 
Love  and  Hatred,  37. 
Lying  and  Liar,  54. 

M. 

Mankind  a  Brotherhood,  29. 

Manliness,  37. 

Man's  Endowments,  21. 

Manslaughter,  34. 

Miscellaneous  Suggestions,  243. 

Mistakes,  70. 

Modesty  of  Dress,  184. 

Money,  Borrowed,  86. 

Moral  Courage,  77. 

Moral  Hero,  153. 

Moral  Law,  Defined,  20. 

Vindicated,  23. 

Moral  Sentiment  Corrected,  171. 
Morality  of  the  School,  167. 
Mud,  244. 

Municipal  Law,  141,  149. 
Murder,  35. 
Murderer's  Testimony,  39. 

N. 

Napkin,  The,  231. 
National  Morality,  152. 

Vanity,  204. 

Nation's  Apology,  The,  42. 
Natural  Religion,  20. 
Neighbor?  Who  is  my,  28. 
No,  A  Graceful,  206. 
Noise,  not  Argument,  205. 

O. 

Oaths,  62,  63. 
Obedience  to  Law,  22. 
Obeying  Orders,  114. 
Object  of  Law,  19. 


Observation,  237. 
Odors  and  Perfumes,  181. 
Opening,  The  (of  concert),  215. 
Opinions  in  Evidence,  66. 
Ownership  by  Possession,  78. 

by  Inheritance,  79. 
Ownership  by  Labor,  79. 

by  Exchange,  80. 

P. 

Parlor  Ornaments,  etc.,  229. 
Partiality,  Teachers',  162. 
Party,  The  Evening.  234. 
Patience  at  Table,  230. 

and  Good  Humor,  241. 
Passing  on  Sidewalk,  208. 
Patriotism,  141. 
Penalty  of  Disobedience,  18. 

for  Violated  Law,  23. 
Perjury,  64. 
Personal  Rights,  145. 
Physical  Courage,  46. 
Pity.  126. 
Plagiarism,  91. 
Poem,  Gossip,  59. 
Politeness.  246. 
Political  Rights,  142. 

Parties,  1^2. 
Poor,  The,  126. 
Possession,  Ownership  by,  78. 
Powers  of  Government,  156. 
Practical  Jokes,  226. 
Preparation  for  Business,  106. 
Prices,  245. 

Principles  of  Borrowing,  87. 
Profanity,  26. 
Promises,  60. 

to  do  Wrong,  61. 
Prompt  Apology.  42. 
Promptness  at  Table,  229. 
Property,  Right  of,  78. 

Lost  and  Found,  92. 

Destruction  of,  93. 
Propriety,  Amusements  of  doubt- 
ful, 1 20. 

Prude,  The,  220. 
Public  Interest  in  Integrity,  82. 

Shame,  94. 

Punctuality,  164,  212,  214. 
Punishments,  36,  157. 
Put  it  out  of  Sight,'  76. 
Put  Yourself  in  hi.   Place,  "o. 


INDEX. 


251 


Qualified  Rights,  148. 
Quotations,  92. 

R. 

Recreations,  Indoor,  221. 
Regularity,  165. 
Religion,  Natural,  20. 

Revealed,  24. 
Religious  Lotteries,  99. 
Renting  or  Hiring,  85. 
Replies,  243. 

Respect  for  the  Aged,  239. 
Restlessness  at  Concert.  215. 
Return  from  Concert,  217. 
Reverie,  51. 
Right  and  Wrong,  21. 

of  Property,  78,  84,  90. 

of  Worship,  145. 
Rights,  Equality  of  Natural,  30. 
Roman  Shows,  137. 
Roughs,  The,  219. 
Rules  of  Business,  89. 


S. 


Sabbath  Day,  27. 
Samaritan,  The  Good,  29. 
School,  The,  159. 

Law  Defined,  160. 

Morality.  167. 

Reform^  168. 

Dress,  189. 
Scriptures,  Duties  to  God  from, 

24. 
Scriptures,  Duties  to  Man  from, 

28. 

Seating  Guests  at  Table,  234. 
Secrets,  203. 
Self-control,  38,  165. 
Self-evident  Truths,  143. 
Self-possession,  19^. 
Selfishness  in  Traveling,  240. 
Servant,  The,  232. 
Seward  and  Fessenden,  42. 
Shame,  A  Public,  94. 
Sidewalk,  The  Rights  of,  207. 
Sitting  in  Company,  227. 
Slander,  67. 

Slander,  Two  Parties  to  a,  69. 
Slang,  200. 


Small  Contracts,  83. 
Smoking  in  Company,  210. 
Sociabilitv,  224,  225. 
Sociable,  The,  221. 
Social  Habits,  163. 

Law  Defined,  175. 
Society,  Good,  7. 
Sparrows,  137 
Spitting  at  the  Table,  231. 
Spoons  and  Butter-knife,  232* 
Sport,  Cruel,  137. 
Standing  in  Company,  227. 
Stealing  Little  Things,  90. 
Step-parents,  104. 
Stop  and  weight  it,  69. 
Story,  Two  Sides  to  a,  69. 
Strangers,  Courtesy  to,  222. 
Street  Dress,  187. 

Crossing,  208. 

Recognition,  209. 
Superior  Power,  18. 
Swearing,  26. 
System,  244. 

T. 

Table  Conversation,  233. 

The  Hotel,  242. 
Talkative,  The,  215. 
Tardiness,  114. 
Tattler,  The,  173. 
Teacher,  The,  160. 
Teachers'  Rights,  161. 

Partiality,  162. 
Teeth,  The,  180. 
Temperance,  73. 
Temptation,  75,  235. 
Testimony,  A  Murderer's,  39. 
Thanks,  243. 
Theft  Defined,  90. 
They  Say,  a  Poem,  68. 
Tobacco,  228. 

Touch  not,  Taste  not,  etc.,  77. 
Traveling,  Behavior  in,  238. 

Acquaintances,  240. 
Trial  by  Jury,  149. 
True  Test  of  Courage,  49. 
Truth  as  to  Words  Spoken,  57 

as  to  Things  Done,  59. 

not  Always  to  be  Spoken,  205 
Two  Parties  to  a  Slander,  69. 
Two  Sides  to  a  Story,  69. 


252 


INDEX. 


U. 

Unchaste  Language,  52. 

Literature,  53, 
Undress  at  Table,  230. 
Uniformity  in  Temper,  244. 
Union  of  the  Good,  171. 
United    States,  Constitution  of, 

144. 

Unskilled  Labor,  115. 
Untruth,  A  Lie  and  an,  55. 
Untruthfulness,  Habits  of,  72. 

V. 

Value  of  Labor,  84. 
Veil,  The,  209. 
Veracity,  54,  59 
Visit,  The  Social,  223. 
Visiting,  Hints  for,  222. 
Voice,  Tl?e  Cultivated,  195. 


Voluntary  Informer,  172. 
Vote,  The  Freeman's,  154. 

W. 

Wash,  The,  231; 
Washington  and  Payne,  41. 
Washington's  Address,  159. 
Weapons,  39. 
Whispering  in  School,  166. 

in  Company,  204. 
White  Lies  and  Black,  56. 
Who  is  my  Neighbor?  28. 
Why  they  went  to  War,  161. 
Wild  Oats,  75. 
Wisdom,  139. 
Witticisms,  205. 
Worship,  25. 
Wrong  Impressions,  113. 
Wrongs,  Injuries  and,  31. 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 
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